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THOUGHTS 



OF 



KING AZARIAH BROWN 



ON 



Things that are Claimed to 

BE RIGHT. 



** frr^ikyy^ 



LEE, MASS. 

Published by the Author. 

1890. 




T 



PROSPECTUS 

HOUGHTS OF 
6£ «^-T"MFf3 »» 



ON 

THINGS THAT ARE CLAIMED TO BE RIGHT. 

This book is not taken from other books, as some wanted to make out, that I 
wrote from others and they asked me to see my book that I had. They also 
showed that they thought that a black man was not capable of getting up any 
thing, But thoughts came in my mind that caused me to drop my pen in aston- 
ishment, and say if it was possible rather than me to write things that our D. D. 
L. L. D. ought to write, let some one else do it. But no, Jonah must do his 
work, or go in the whales belly and do it after all, and so it was with me. I 
feared some might think that it is he whom they used to call King Brown and 
might say he is a black man, and from Taghkanic and Gallatin, Col. County, N. 
Y. it must be a funny book that he would write. Sir it is, and there is not another 
such book in creation, it means to takes sides with none as to color. This book 
doth not aim to blame the whites any more than it doth the blacks, for color doth 
try men. A colored woman said to me once that there could not have been any 
black folks in Jobs time, if there had been they would have fetched him, he could 
not have been so patient as he was. Now when we come to look at matters with 
honesty, and in God's sight and ways, there is something about color that is 
deeper than the sea, There is enmity between white and black in what they 
call worship of God. When the devil has the rule of the church in part which 
makes them guilty of all, see James chapter 11- 1, 2, 3, 4 &c, read the whole 
chapter, and by all means the 10th verse, where we can not do one wrong with- 
out being guilty of all sins. Some say when we get to heaven we shall be freed 
from this color trouble, sir you black, and white never will get to heaven to get 
rid of this color trouble. You can not settle things there, all must be done 
here. Poor whites are misused as well as blacks in some cases. When it comes to 
color then the devil handles it to make men sin, Sometimes before I think lam 
tried with color. This is a fact, and who else but the devil would make a black 
man feel so, and when I get before the glass then I see as a white man doth. 
When I see that I am black then I know how white men are caught. Go with 
me to Africa, that distant shore. Hark, what cry is that, that breaks the still- 
ness of the night, it runs up the coast of Morocco and sounds toward the region 
of Timbucto. What is the words in the sound and its meaning Ah I hear now 
it is something my mother told us, how they stole our grand-father. A cow 
mourns for her black calf, a sheep mourns for her black lamb, a turtle dove for 
her or his mate &c, until we reach millions of such cases My grand-father said 



he could hear the voice of his mother from the ship that stole him, as she call- 
ed to him. But how, and oh, now. Brown do you think that us white 
folks wanted to abuse your color when they stole them? we can not deny the 
stealing. I do not sir, but you was caught as the old sow was that troubled the 
old Yankee. How was that then Brown. Sir I will tell you, when the old Yan- 
kee went to feed his hogs, his neighbor had an old sow that would watch him, 
and when he came to feed she was there too and eat. This did not suit the 
old man. He struck a plan and went and boiled a pot of pudding of corn 
meal, and left it hot, (you now see the point) he came to feed his hogs as usual 
the old sow came and plunged into that hot pudding. It burnt her so she 
squealed. Ah, said the old Yankee eat it now, it is yours, I made it for you. 
Almost burned her to death. She did not come again. Do you mean to call us 
hogs, Brown? I do not, but you white folks act like the old sow. You would 
not leave the black folks in Africa, and since you stole them you have been 
like the old sow eat and squeal until! 1861 or there abouts, when the pudding 
was so hot that you, or some, was burned to death, and yet if my grand-fathers 
stealing brought me here now then and who knows the result of my being here. 
I only know inpart. Before I left York State I was stopped in the road one 
night by an invisible movement I can go within three rods of the spot, dark as it 
was. I did not know for a while that it was dark, but oh what a sight and 
feeling. It came to me all at once, I could not be mistaken and if a thunder 
clap had come it could not convince me more of the presence of unseen power. 
I could hardly contain myself. All around me said leave home. The impres- 
sion lingered for years. After years I s j e the meaning, if I had left home at that 
time, I would escaped that which almost caused my death, and like Jonah I am 
out of the whales. One of the greatest of my life, the escape, Has God suff- 
ered them to steal my grandfather to bring me here to tell the whole truth, I am 
ashamed to say that in the face of all our D. D, I.. L, D. But do we preach the 
whole gospel? Has not the fear of men worked a snare? Men have feared to 
preach about some things, have feared to offend, others have had pay to that 
amount as to make them lie, I dare not control my pen but have written as I 
have been moved, not to please or displease, but to tell things as they are. To 
do this I must speak o f cDlor and strong drink without ill feelings or insult to 
any. I have written this book because that there was no book that I have seen 
that hit the point, root of things, I aim to write as the judgment will be. 
There nothing can be covered up. The book this prospectus speaks of cannot be 
denied. I will challenge the world to confute the assertions. My white friends 
wanted me to write something and here it is, a thing in full, and such a thing as 
the world never had before, or since it began, and if God has not had fairplay 
in this book, then I know not how to give it to him. They have tried to hin- 
der its printing I understand in Lee and Pittsfield, but it will, I think, be done 
printed. I have wri ten this book from thoughts, not from education. Books 
has been my love from a boy and the Editor of the Eagle say your book is of 
importance, I take courage &c. 



THOUGHTS 



OF 



KING AZARIAH BROWN 






ON 



Things that are Claimed to 




CUs~ 



MAY 7 1890 



LEE, MASS. 

Published by the Author. 

1890. 



Entered according to the act of Congress, in the office of tfie 
Librarian of Congress, 1890, All rights reserved. 



CONTENTS. 



Introduction - - - - 7 

Think ----- - 13 

Charity ------ - 28 

Christ and Barabbas - 39 

If I Regard Iniquity - - 50 

Deliver My Soul Prom The Wicked - - 55 

orono logic at. and historical - - - 62 

The Bible or Scrlpture ----- 69 

The Pint Bottle South of the Gate - - - 77 

Kino Sega and Ega ------ 85 

Man - - - 90 

J. I. Crosby - - - - 100 

Second Corinthians - - - - - - 106 

Cheops - - - - - - - 113 

Receipt for Misery - - - - - - 124 

Revelation - - - - - - - 130 

If I Should Say I Did Not Know Hoc - 138 




SOME WHO HAVE FELT INTERESTED, IN MY 
undertaking to publish this book, have said to me, 
don't have so many printed, they may not sell fast. I 
received a letter from the New Era Company of Cleveland, Ohio, 
saying, "when you get your book printed send us one, and we will 
look at it, and will publish it in the paper written by you, and will 
not charge you anything, and in this way you may receive an order, 
we cannot tell how much of an order we can get for you." My 
white friends said to me, Brown write something, and here it is, and 
you will say it is a thing if you get one, and such a thing as you 
never saw before and never will again. I do say there is not an- 
other such book in creation. I do say that I did not want to write 
as I have. I have spoken of white and black in such a way, and 
such thoughts coming that I never thought of before, that it caused 
me to drop my pen and leave my seat and look to God, and think, 
cannot someone else talk this. I have felt as Christ did if it was pos- 
sible, let our ministers do this, but in this book you will find they 
do it not; thoughts come to me why such a black thing as I am 
should do such writing as is in this book, and to add to the thoug'it s 
I get before the looking glass and here I think when I see myself, 
and say why did such a black man ever undertake such a job againsi 
ministers, D. D's, or L. L. D's, and then Scripture points will come 
that God takes the poor of this world — see James, 3d chapter, 5th 
verse — read the whole chapter and see if it is the D. D's or L. L. 
D's that God choses, no color is mentioned — neither education. 
Through such unearthly thoughts and ideas I have been convinced 
that God handles this matter. If I was a D. D. I might account 
for such thoughts, but this book is written from thoughts coming 
not from other books but from a superior source. They used to 
say to me how can you think of so much to write; ah! thats what 
gets me and makes me think where it comes from. If I could be 
painted up in shape, nature would make me feel better, but godli- 
ness would make me feel lean because I would want to change my 
color from what God gives, so I let the black ship drive. I fear 

2 



6 

and tremble how I am coming out; I will do as they did in the Acts 
of the Apostles, 7 th chapter 40th verse, take up all the anchors and 
commit my self to the sea of loss or gain. If people will not buy 
my book I must lose. Some may say is not this who they used to 
call King Brown ? I did not know he could write a book ! he is 
from Taghkonic or Gallatin. There is where I was born, and then 
in after years went or came to these New England States and here 
they called me a smoked Yankee because I was black. Call me 
what you please if it is a nigger for six months, I will not get mad. 
There may be some things in this book that some may not like, I 
did not like some things myself, but as I claim to write for God, I 
let it go; a little boy said to his father : pa, does God tell you what 
to write ? yes, my son, why do you ask ? if God tells you what to 
write what makes you scratch it out ? Here is a matter of sound- 
ness, if you can't stand a book written by a black man, how can 
you stand the judgment ? The judgment speaks of all things and 
this book is not the 1,000,000,000,000 part of that existing day 
where myriads of angels and archangels will command the eternal 
hosts, bringing up in books acts of ministers and men far beyond 
description. There you will hear all things. Is not this the Christ 
who tells ? He did tell; (see John iv: 29.) He keeps no unrepen- 
ted acts back. Don't say Brown had not ought to have written 
this and that. I do not extract from books ; that would be some 
one else thoughts, and etc. 



INTRODUCTION. 



After many years of thought and hesitation before I came out, 
I finally came to the conclusion before my life ends to give to the 
public facts that cannot be confuted, and statements in the Bible 
that have been kept hid from the people in a measure, and a hollow 
substitute put in when the Bible is in collision with such things, 
which I shall take up and prove them out from the Bible, so they 
cannot be denied, and yet people will hold to them because they 
like them, when they know they are contrary to scripture ; and 
preachers will not preach against those things. Now Brown, what 
is it that the preachers doth not preach against ? Sir, you have 
asked me and now I must tell you. It may not be according to 
some views, rather wishes. They view right but wish wrong • they 
do not as they see. I directed a man to a passage in favor of bap- 
tism by sprinkling, see Ezek chapter 36, verse 25, where he saith , 
"I will sprinkle clean water," etc., and" from your filthiness will I 
cleanse you." Oh, saith he, that is in the Old Testament, and 
yet he will preach the commandments, the ten in number, saying, 
"Remember s the Sabbath day and keep it holy," etc., etc., which is in 
the Old Testament. See how contrary this minister was. Some 
will not own the truth when it is plain. Another thing they know 
better that they do, they will not let a black man have equal footing 
in a white conference with a white man. Well, Brown do you want 
to be in a white conference ? Sir, that makes no matter ; I want to 
prove what I say. I say ministers will do against what they know 
God dislikes. If God sends a message it makes no odds by whom 
he sends it. Color is not question with God as long as the message 
goes. God never made a distinction between a white man or a col- 
ored man to do his work : That is, he had no respect to the man. 
As Stephen Merritt said, "It makes no odds to me who brings my 
message as long as I get it. "Sometimes," said he "A white man 
brings it, sometimes a black man brings it ; it makes no odds as 
long as I get." So with God. Aside from this, own righteousness 
cannot exceed that of the scribes and pharisees„ I could mention 



8 

others, but this proves my assertion that our religious bodies of men 
will not and doth not allow, but they will not obey God in this, by 
doing as they do, but the devil. They will not do as God did or 
doth, and yet they say they do, that which they do not. If they do 
not, when they know a thing is wrong, how is this and what kind of 
ministers are they ? Are they the abominatiou that maketh deso- 
late ? I do not say so. Let their actions speak, and yet they call 
themselves the ministers of Christ. What makes a minister of 
Christ and God, is to do what Christ and God doth. We shall see 
this after we have finished this introduction. 

My friends said to me, write something. I said to them I was 
not a grammarian. They said nevermind that, the editor can make 
things straight. If he can, I cannot, for I am a crooked talker and 
want people to think so; a black man that had to pay for a little 
education and work summers to get money to pay for schooling 
winters, and support my mother besides. I have never asked the 
public for a cent ; but I now ask them for God's sake to look at the 
truth as proved from the Bible, which would help me as a soldier of 
the rebellion, to finish earth in decency and in in order. There are a 
few years of my life that I have been lost through them by waiting. 
I thought friends which were members of the Methodist church 
used God as a bait on their hooks of hell to catch me, which made 
friends think me upset in matters. Foes rejoice of which these few 
years were consumed. And now with these writings I am trying to 
redeem the time, for the days are evil. They have a patent wor- 
ship and a patent church ; they call the church of Christ by a patent 
worship, I mean. In their worship they amen to ahmen. They 
have what they call chants. One will make one sound, the other 
will make another sound. To show how exact they are in form 
while having the form of godliness but denying the power, see n. Tim- 
othy, in: 5. The Lord's prayer is patented in such a way that they 
can sing it. This they put with the organ in the church and they 
will call it the church of God and of Christ, with its pews sold so it 
is hard for a poor man to get a seat in church ; and they say, why do 
you not come to church ? If this is the church of God and of 
Christ, then God and Christ you make out to be partial which is a 
lie, speaking in a Bible way. Sir, it takes money to come to your 
church, and a reserved seat under the stairs for the blacks. Not- 
withstanding, I did not want to take the highest seat at your feasts. 



9 

I only want you to see what is coming, that you may see if you 
have a church of Christ and of God as you call them. To be a 
genuine church of Christ it must just be like his approval, not one- 
half way ; that is, luke warm. I only aim to work old iron ; these 
things I shall test. Churches countenance and call them right, 
but if the bible calls them wrong they are so, if we submit to them 
or not. 

The scene of the Judgment I am to picture, which God will bring 
up. You may say old Brown don't know and our D. D. and L. L. 
Ds know how to do, they have the colleges, etc. So they do Sir, you 
are now where I want you for an answer. Can, or how is it that a 
man cannot preach in your D. D., L. L., etc. except he has been 
in college. God may call to preach and if he is in your college he 
cannot go, a man can not, until college says he is fit. These col- 
leges and strong drink are phrases we shall use often and color, be- 
cause in the Judgment they will be the leading cause of the lost, 
and Damnation of more souls than any three things in time. Now 
old Brown you have got yourself in a fix to prove that. All right 
Sir, I shall try to get out. First you must allow me to prove my 
points, if you think I use color too far, as I have used color often 
before, it must come again to prove the one damning thing in 
the Judgment, used by Satan to make people sin for Satan, his work 
against God. God made the colored man and all things done to 
the colored man is against God. They will not have a colored 
minister in their conference as a white man. Doth God like this ? 
They will not ask a colored man forward in a protracted meeting as 
they will a white man. Doth God order this ? It makes no odds 
how pure the colored man is, it is the same. See Numbers 12th 
chapter 10th verse, read the whole chapter. The colored serve the 
the white the same, I have heard them boast and even myself to- 
wards colored people, I have the feeling myself come over me, that 
is I have been tempted as the whites before I got before a looking- 
glass. Then I could get a fair sight of myself and when I saw I 
was black I was ashamed of myself. Seeing I was black then to 
have the feeling of slighting color. You may think I say for fun, 
but sir it is Heaven's truth ; it is not to be wondered that a white 
man should if a colored man is tried. Satan uses color to provoke 
men to wrong, to sin against God. If the smite of Leprosy on 
Miriam, Moses' sister, was for her making fun of the Etheopian wife 



10 

of Moses, years before Christ's time, to what extent has such things 
grown now. This is one of the damning things used to destroy 
God's work. 

The second is strong drink, here it is strong enough, it is so 
strong that it pulls the ministers and laymen. All are deceived, it 
may not be by drinking, but deceived in putting counsel of the un- 
godly. See proverbs 20 chapter, where it saith wine is a mocker, 
strong drink is raging, and whosoever is deceived thereby is not 
wise. Wine is a mocker, to drink it only under circumstances cer- 
tain ones. If I mock a man I will do as he doth ; he doth anything 
right then I do after him, I mock him. Wine is mocker, some may 
say it means this way and that way, not to get drunk on it. It 
don't say so, look, see if it doth. It saith in plain words wine is a 
mocker. Its existence, it means, for it saith wine is a mocker. 
You see by this that they began to adulterate when these words 
was spoken, at the time it became a mocker. Christ made the 
right kind. We have mocking biids that will make a noise just like 
a robin or some other bird, and yet they are not that bird but a 
mocker of that bird. Now do you see the point. There may be a 
mimic or an imitation and yet not the thing. A bird that can hol- 
ler like a robin is not a robin. Deny it sir if you can. I may hol- 
ler like a white man. Sir, doth it make me a white man ? You 
cannot make a thing what it is not, and if wine is a mocker it means 
wine and not soap; it means what it saith. Strong drink is raging. 
This wine is strong drink. Ah, he that is deceived thereby is not 
wise. When a man walketh in the counsel of the ungodly he is 
deceived. What thing can we call a mocker and try not to get rid 
of the quickest way in what we are deceived in. 

The third thing in the judgment to damn men will be the use 
they have made of their colleges, for unless God's heavenly host 
comes out as at the birth of Christ and shake creation, a man in 
most churches must go through college. If God has got him ready 
he must obey man first — get more education first. 

NOTES ON SUBJECT— I am to please none but to please 
God. Where God through his servant Paul tells them what is to 
be a good example for others to follow, they go contrary to, see 3d 
chapter of 2d Thessalonians. These seeond Thessalonians tell any 
man plain enough that a man must with his hands work some, but, 
as I have said they must have so much a year or they will not 



11 

preach. When God said through Paul, "they that preach the gospel," 
he did not mean that a man should take his brothers' bread and 
wife too. But if it was for the Lord why did the Lord through 
Paul talk, so he could help these brethern if they trusted him — God 
— see 14 verse. God don't call men to hirelingism. See our 
Evangelist they hit it, take no pay but go out for God. Who is this 
Brown and where is he from? He seems to think the way the 
Evangelist doth is right. Of course it was right once, but now the 
people are of a higher order. Godliness now is improved, say the 
actions of the masses, and we cannot have a right kind of a minister 
unless we hire and pay him. Of course actions speak plainer than 
words, and we cannot alter for actions doth speak so. The very 
thing men is judged by, but for us to say Godliness is improved, is 
a lie, we own that, but we must have things our way some. As 
for Brown to make us do as he saith, he cannot, I fear. We 
have been so long in this way our D. D's. and L. L. D's. never, 
never got up such writings as he has, and we cannot yield to him 
and yet he proves it all out from the Bible and there is nothing in 
the Bible against him. He has shown that the Bible is not the old 
fiddle as said. Its words is the first words ever spoken. Tells the 
infidels cannot deny, and if the professors deny it they are worse 
than the infidel in that sense, for history admits the Bible the first 
words ever spoken, now what shall we do. Must we have a negro 
to catch us, or in short, a nigger ? Well, well, well, he used to go 
by the name of King Brown in York State, here he gives it Azariah 
Brown. Well, they nick-named him out there or else we should 
have something to catch him in. B. H. Taintor says all the matter 
with me is that I am black, some don't like that, Oh ! oh ! Burt is 
it so ? yes says he ; if that is so Burt I will keep so, for some whites 
make a fool of themselves, and I don't want to be that. Let the 
outside be black and the inside white, that is more than some white 
men are. Burt is a plain talking white nun. L. F. Hurd is white 
to, and we all three understand each other, with 1-3 black of three 
goes well. One thing I cannot agree with in the whites' and blacks' 
head — some ot them — in the first place they say it is not right to 
have a colored church only where there is a good many colored 
people. In this theory, then, it is wrong, where there are only a 
few colored people, to have a colored church, and where there is a 
good many then it is right. I never knew before that right was 



12 

regulated by numbers, or right and wrong. When it was a good 
many it was right, but a few wrong, and yet this is the sense some 
use in arguing this point. I say if God is against a few he is against 
many, that is, if it is wrong to have a colored church for a few, it is 
wrong to have one for many. Brown is always harping on color, 
when most of the colored people don't want to be in a white church. 
That, sir is not the point — where they want to be, or I want to be — 
but is it right or wrong to be a Pharisee, high in feeling ? this is the 
judgment point. Well, I would not like to be in a church with all 
them niggers. Well, sir, you will get in hell with a good many if 
you don't want to go to heaven with a few blacks ; is this any plain- 
er? For a man claiming to be a christian and then harping on the 
white man, and the colored man is nonsense, its Jew and Gentile 
with God only. Get into God all over, you will not be acting so. 
Let the world talk this but not them calling themselves christians. 
I heard this on this date, Feb. 14. 1889. On the other hand if you 
don't want to go to Heaven, in a church with few whites, you will 
go to hell with a good many, see Matthew the 5th chapter, 20th 
verse. Sir, if there is any phariseeism in the black and white church 
to each other they will be damned and lost. I am writing for God 
not myself. I dare not do otherwise ; the judgrm- n't is coming. Our 
D. D's. all seem to shun such plainness ; if a bunch comes in your 
throat as mine then talk. 

I have been backward in this for fear I might not get it as it 
ought to be. I have trusted in God for help. I have written not 
for or from anger, but seeing part of God kept back for fear man 
would be displeased, the words come to me, "fear not them that 
would kill thee to-day," etc. I am tired of talking on color and 
strong drink. I have used it — it seems to be too much ; but as I 
go for God, as I say, I must use it more. Feb. 14, 1889, started 
me again. I blame the professors as they claim to be the light of 
the world. See Mark 12 chapter, 15 verse. Here is where he 
drove out them that sold and bought. At the end of the verse it 
said sold doves ; at the beginning of the verse it saith bought and 
sold in the temple. If buying and selling was wrong then, how is it 
now. Look at these things. Don't blame old Brown as some say. 
You sell in the church the place to sit down. See the 17th verse of 
same chapter. Such things was called a place or den of thieves. 
If such, who has lied, you or Christ ; you call it the house of God 



13 

where selling and buying is going on. See your church fairs and 
grab-bag, seat selling, den of thieves road. etc. You notice that 
our bank defaulters and other places of trust are of this stamp. 
They believe in these things to raise money for the Lord, and even 
dance to get it. See the Episcopalians ; they dance like some say 
niggers, see 1 8 verse of chapter, "for the truth they sought to destroy 
him." If you want to serve me so, this is your last chance. I am 
astonished at myself and have had to drop my pen and walk to see 
astonishing thoughts come of this kind, showing God uses the weak 
for a point. Say not I condemn all churches. If these things are 
not so then blame me. Otherwise say not he is not worth mention- 
ing because he is not a college educated man and grammarian, etc. 
I know I have said some things over more than once. All writings 
has over more than once. I aim to say as no other has said there- 
fore I wrote so this way. 



THINK 



Here is a subject that has no end. Man cannot search its full 
length; its dimenion is so vast that none can comprehend its full 
use; great men of all ages and in fact of all time, past, present and 
future and to all eternity, will not be disposed of those powers. The 
man that is drowning is like the telephone wire full of voices sounding 
in his ears; so the thinking power is never dormant. From think- 
ing we go to acting, which is a sin, if it is bad thoughts, thoughts 
that we wish not in our mind, these are temptations which are no sin 
unless'we want to think of them and do them. Sir, I will explain 
the assertion viz. If I should tell you to kill or break open a bank 



U 

you are not at fault for the thoughts coming into your mind because 
I put them in your mind, by telling you. You would spurn the idea 
of doing what I tell you. You sin not because you heard them, not 
because you wanted to do them. The old proverb is; we cannot 
hinder birds from flying over our heads, but can hinder them from 
building a nest in our hair, so, as long as we keep them out of our 
hair they cannot build. Do you see the point ? Therefore in not think- 
ing of doing the act we sin not. It depends on our right thinking to 
sin not and to make right actions, for as a man thinketh so is he, 
Paul. Now what thoughts do they make in the man and how is man 
made with a body and soul, and what is the food for the body ? An- 
swer, meat. What is the food for the soul ? God's blessing on good 
actions which man must have in order to get soul food. Here the 
black man has the advantage of the white man, if he knows it. He 
has not the amount of white man's temptations, and thoughts of 
being president can not occupy his mind for one moment. His 
skin gives him an honorable discharge from all. The less a man is 
encumbered in this world, and the less care, the better are his chan- 
ces to serve God and get to heaven. The young man in scripture that 
could not sell all and follow Christ, shows the point I want to make 
in proof of my assertion. He could not sell all and give to the poor. 
The black man has it not to sell, for the most part, and therefore 
they are not encumbered as much. The black man ought to be the 
happiest man in the world, because he has not all these foolish things 
to contend with like the white man. He is free from banking temp- 
tations and all these places of high wages, but when it comes to tax- 
ation he can be first in all things, comes out of the pocket, no ob- 
jection then and the poor whites form the next class, they can be in the 
next tier. So you see the fewer thoughts a man has of the world th e 
more he can put in for God. As I said, good thinking is soul food 
with God's blessing on the thinkers. There are two things, temporal 
and spiritual, and temporal must follow after the spiritual. God 
must be first. To please God we must drop all and let them be 
done by the Lord, as Abraham did his son. If there are any con- 
viction of wrong done in any act, then sir, you will be on the right 
side if you don't do what you know not to be right. No chance 
then to run if you do what you do not know is right or wrong. If 
you heard of robbers on a strange road would you not be apt to 



15 

spurn that way. Some may say such and such is right and yet you 
do not know yourself what is the best to do to please God. Would 
it not be the best not to do it? Sir the Bible gives us to 
understand that all striving in a worldly way is wrong. Forget 
not and search the Bible and find out. Yet where is there 
a game in which a man has but a chance to lose or to win, 
and still some say a game of chance is hurtful. Is there a 
game that has no chance to it ? And yet some of our churches be- 
lieve in croquet. Congregationalists, Baptists, Methodists, Presby- 
terians, etc, play cards, chess, dominoes, etc., which they call innocent 
amusements. Is it Godly then ? God only is innocent. Can you 
think for a moment that God will give you a pack of cards, croquet 
or other games in place of his love, which we may amuse ourselves 
and be innocent. Do these games and grab bags feed the 
soul ? Are they not an example tempting them to gam- 
bling ? Oh think before you go further on the brink of everlasting 
woe, for all roads to gambling lead to woe. I do not wonder that 
our churches hate to hear a loud cry of glory to God, and what they 
call noise. They do not think enough of the things of God to keep 
their minds on fire. You know sir, the Bible is full of what you 
call noise from Genesis to Revelation, and yet you wilfully contra- 
dict and go contrary to what you know. You act like the pharisees 
when they wanted Christ to rebuke his disciples. Sir, do I tell you 
the truth or a lie ? I have known men to, I almost said run home ; 
but they went home and said that the noise at churches disturbed 
them, so they went to bed. Another got against a rock, and pant- 
ed like a horse after a race. He said that the noise hurt him. A 
deaf man said to me that the religion did not consist in a great 
noise as it seems that I made him hear. Sir if they had kept their 
thinking powers going, they would have found out that croquet, 
dominoes and cards, and receiving milk on Sunday was not the 
thing to give power like the steady thinking about God, till the 
mind is all illuminated like a man's eye will be if he looks steadily 
at the sun for five minutes or less. When he takes his eyes off the 
sun they pill be so blinded by the sun's rays that he can see noth- 
ing but its dazzle. So in Christ, keep thinking and you will get so 
you can see nothing but God. If a man see nothing but God 
where are his thoughts. Please be honest once in your life in the 



16 

answer. Say, where are your thoughts I repeat. Is not God's eye 
single, and if single, is not his whole body full of light ? If light , 
where is the darkness ? If there is no darkness what do you call 
it ? Remember, all this comes through looking on God the same 
as a man looks on the sun. Is not a man's treasure in that where 
he looks and loves ? If there his treasure is, tnen his heart is. If 
a man's thoughts are fixed on God is he not as he thinketh ? If he 
is as he thinketh what then ? In the first place he seeth no evil, 
for his mind is on God. If he seeth no evil; it is not possible that 
he thinketh evil, and if he thinketh no evil is he not Charity ? If 
Charity, how can he sin ? You sir, will find if a man's eyes are in- 
clined to evil he is in darkness. You will see that the thoughts of a 
man and what he thinks depend on what he seeth; and what he 
seeth makes him full, either of darkness or of light; if of evil, he 
is full of darkness — if of good, he is full of lighr, etc. — see the 
proof chapters, for in this sinless atmosphere the sinless revolve. 
You see from these facts that a man cannot serve two things at 
once — ye cannot serve two masters. If you have sin, you must 
serve the devil; some as far as that little sin goes. Little or big, 
you cannot serve two masters — see Matthew, 6th chapter, 24th 
verse, "No man can," etc. — same chapter, from the 19th verse to 
the 25th verse, see, "God holds no man accountable for what he 
doth not know," — it is for what he doth know and doeth it not. He 
saith "If I had not spake unto them the words that no man spake, 
they had no sin," or if they had not known by my words the way to 
keep in, they would not have been accountable — it is for a man's 
knowing and not doing — see Matthew 5th chapter, 8th verse, "pure 
in heart." Here we have it complete — all these blessings spoken 
of from the 3d verse are the fruits of the 8th verse down to the 
1 2th verse. If a man is pure in heart, these fountains is in him — 
see the 20th verse of the 5th chapter of Matthew, "He saith except 
your righteousness exceed" — it must, or hell is yours — dodge and 
twist as much as you please, you must stand it. I don't care, I 
cannot. So much noise ! God is not deaf ! A still, small voice 
must have order and decency. Did God say, Sir, that it was not 
decent to shout? You, Sir, are on the Pharisee's course. You 
cannot see the kingdom of Heaven. Always finding fault with 
shouting is Phariseeism. They said, "Master, rebuke thy disciples," 



17 



Their heads seemed to be soft. A man that will find fault with a 
good hearty "Amen," and "glory to God," I want to keep my pock- 
et-book out of his way in the dark. I don't say he would steal, 
but I should be afraid the devil might make him take it, as well as 
to be a Pharisee in action. They don't say "Master, rebuke thy 
disciples," but they do say all the rest. Deny it, Sir, if you can. 
Yet where can you find a church but their leading power is Phari- 
seeship? Shall I say, sailing for damnation? 

If their righteousness doth not exceed that of the Scribes and 
Pharisees, they are sailing for damnation. They will get a hump 
on their back, near where an ox's tail comes out, and if they see 
anybody in their church seat, who is commonly dressed, they will 
hitch and twist, and order the sexton to lake away the old thing. 
The sexton comes and removes the old lady, and when the son of 
the old lady comes in he looks for his dear old mother and finds her 
where they put the black folks, in their negro pews. The son beck- 
ons to the sexton, and behold the old saint is the mother of a Dr. 
or a D. D. Those that would not have her in their seat are scared. 
They say "Why don't she dress like a christian?" This means then 
"We would know who she is with an ox-tail hump". The old lady 
was dressed as God wants christians, so called, to dress. Now dress 
like the world's people, with a hump on their backs. If the old 
lady had dressed with a bustle on the back, they would have known 
her. This took place in a certain church. 

Doth our churches' righteousness exceed that of the Pharisees? 
Oh where can we stop thinking? A drowning man will think while 
life is in him, we said. When life is gone, he yet thinks in eternity. 
If we do right in time, worldly games will cease. Croquet, cards, 
etc., will cease; milk will not be delivered at your house Sundays; 
minstrel shows will cease. The reason men do not think as they 
ought is because they do not put their minds on God as the man 
on the sun. When he doth, as the man on the sun, then is brought 
about the mighty work. Christ becomes a sun eternal to him, as 
the earthly sun becomes a sun to the man. The old man is put off 
with all his deeds. 

Sir, please note our exception — the word all — is croquet, cards, 
etc, etc. God loves to make a man happy. Is it not of the world 
worldly, to support a game. Do not boys learn to gamble by these 



18 

games ? You pray the Lord to keep your boys from these gamb- 
ling dens, and you start them yourself. Can you recommend these 
games to a young convert ? If not the Bible says put away or put 
off the old man with his deeds, none must be left. I have repeated 
the croquet, etc., that the man that can play at these games can 
give Beecher and Canon Farrar the name of D. D. — these men say 
eternal hope — Sir, can a man of sense use these words ? In one 
way supposing we allow them for argument sake, not that it is so, 
and say this hope is in eternity where Canon Farrar and Beecher 
mean. It may be the eternal hope of making a man hope to get 
out of hell when he gets there. This he may hope when he is dam- 
ned, but sir what good doth it do ? His hope-it is no better than 
foxfire. Farrar says eternal hope — the lost may hope, which is 
eternal hope, and yet Farrar doth not seem to know that he is pic- 
turing out hell. That the wicked will hope to all eternity without 
end. Mr Webster fixes the point, as well as all men of sense mean 
"unending, where the worm dieth not." Those phrases of under- 
standing we have got from our learned men in school, such as Far- 
rar. Sir, if I owed Canon Farrar $1,000,000,000 and had where- 
with to pay him and would not pay, and tell him so as the text is — I 
think he would come into court and make oath that I said I would not 
pay him. He would understand the word "not" then. He would think 
he never was going to get his pay. He would say it is too long for him to 
wait, and if he did not think of his book on eternal hope, he would 
make oath that I said I would not pay him. He would understand 
the phrases, for his pocket, but not for God. Sir, who can help but 
think when we see men in one place own their language and in an- 
other place deny it ? From the facts shown me now present, the 
chapter which Canon Farrar's talk cannot upset. See Mark 9 
chapter 44, verse 40 and 48. 

Canon Farrar's talk on eternal hope is like the Irishman's owl. 
He saw the owl on the tree, drew his gun and fired ; down came the 
owl, he brustled up, looked big and the man thought the bird was 
heavy. So he braced himself up for a big lift; but the owl came up 
so easily that Pat dropped him in his disappointment, looked at the 
owl and said, "you are nothing but a bag of wind." None better for 
a point and a turn then an Irishman. So it is, men may blow big 
but some of their thinking powers are light, not so heavy as the 



19 

Irishman's owl. When they spit in God's face I through him will 
draw the sword till he tells me to put it up, who can think other- 
wise 

I could keep thinking to all eternity and then the field would be 
as wide as it was when I commenced under the present subject. 
Hark, it thunders. From the thoughts that comes, lightnings 
streaming from the clouds of thoughts and voices as the thinking 
electric fluid passes on to the mighty ocean of the thinking resovoir, 
where it catches the endless chain of thought in eternity. On this 
chain comes lightnings, thunder and voices, some familiar voices of 
mothers crying for help on the account of rum. The wife says "my 
husband would not have robbed, if it had not been for rum." A 
mother says "my son would not have been hanged had it not been 
for rum." A daughter says "father would not have killed mother 
had it not been for rum." See yonder those pretty little ones hold- 
ing to their mother, and the mother holding to the door, saying to 
themselves in weakness caused by hunger, "mother, when will father 
come with some bread, if he cannot buy it, will he not come across 
a swill-barrel and find something for me and bubby. Mother you 
may not want to eat it, but I and bubby can, I feel so bad here," 
pointing to stomach. 

But the mother says Deacon B. has sold him rum and his minis- 
ter sent him to the Deacon and he got drunk. Then they robbed 
him of his money, he had to buy us bread with. Bat the Lord i s 
our father. He has promised those who trust in him that their 
bread and water are sure" — See Is iiah 33d chapter, 16th verse etc. 

"Oh mother did God say that?'' "Yes my child he did." "Well 
mother if God said that, we will have some bread, for he sent a 
bird mother to bring Elijah some and we will have some" — See 
Kings 17th chapter, 6th verse. 

Do >ou now not hear it thunder and lighming and hear voices? 
Who can think of these children of drunken fathers without feeling 
the weight of these words? Oh when the begining of the world 
and the ending of tiie world shall meet, then all the thinking powers 
will be there to think. Amen. 

I will let the name of this book be as Edward S. Rogers gives it 
— the editor of the Valley Gleaner, "Thoughts of King Azariah 
Brown, on things that are claimed to be right." The word "thoughts" 



sets me looking over the whole book, for it is a matter of thoughts 
and facts. The first chapter of this book is "Think," which is 
thoughts. Here then we have the full sight of the subject of think 
— which is thoughts — the name of the book. Looking at the name 
of the book, it sets me a thinking again — when I get to thinking I 
think aloud. I was thinking what some may think of matters in 
this book, the first thing the devil, some of them that drowned the 
hogs would put in men's minds, to hurt the force of these words is> 
"Oh, Brown is kind of wild in his ways, it is not best to mind much 
what he says." Sir, I want you to see whether I lie or not. When 
I look over the subject of think and thoughts, matters loom up be- 
fore me, and I wonder how some will like matters here set forth. 
If I an writing things beforehand of the judgement, then I am not 
to blame for the words in this book, and this is what I am doing. 
I am writing of things of the hereafter, so don't blame me. I do it 
not to rail at any. The thoughts on drink, colleges and color, etc., 
have been a matter of a powerful thought. Some that use drink 
may say, "that nigger." Some that like music in churches may say, 
"Ah, he." Some that favors colleges to qualify a man to preach 
may think, ''Brown, etc.," On church music see Amos, 6th chapter 
5th verse. Again let me say, I would ask the forgivness for any- 
thing that is of slang or railing, etc., in this book. I have aimed to 
keep out such by letting God, as I think, move the pen. Therefore 
please say as David Dresser said to me when I came to pay him 
five dollars, said he "I give you that." He gave me clear of the 
debt I owed him. He was the democrat referred to in the prospec- 
tus. I said that it was David Dresser that gave me the five dollars 
spoken of in the prospectus. I do not want to personate a man any 
more than to speak of his name, so that none can say he means this 
one or that one; but remember the text. Think is in the first part 
of the book and it skives me the chance to think in the future and 
look over the book, and as my thoughts run along through the book, 
my mind catches the thoughts on I. D. Pope. I want you to re- 
member that I do not mention his name to hurt the man or the 
Baptists, or for other churches finding fault with the Baptists, and 
saying, "did not Brown give it to them." Sir, remember the word 
them ; do you know that the word them means more than one thing. 
If it doth, then the word hits the Methodists, Congregationalists, 



21 

Episcopalians, Presbyterians, etc., etc. Some say we want a little 
of the Baptist,s water. As I am a Methodist, I do say that is what 
about all our churches want. A little ; why not a good deal ? You 
are all, I like to have said, I cannot say all, but I do say too many 
of you churches are dirty enough, and if water could cleanse you the 
Baptists ought to have you, and if water could cleans you, you 
would be a whiter man than I am in the face. We used to do as 
the Baptists did once, but now we take the easiest way to get to 
heaven, and I think pride makes many afraid to be immersed 
thinking that the dignity of the church might suffer through coming 
out from the world. An old, eccentric man said once when the 
Methodists used to immerse, said he, "put him under again Dom- 
ley, he is a dirty dog." Oh, say the Methodists, Congregationalists, 
Presbyterians, do you mean to call us dogs. Oh, no Sir, but you are 
like a toad in the well, you jump up and then fall back again. You 
had what you call a revival here, but where are you now? If you 
are like the toad which jumped out and stayed out, then there 
would be some hopes of you. I do not speak of the Baptists be- 
cause I hate them, neither did I of Crosby. Do you now under- 
stand my meaning. 

As some may not see my good intention in writing this book, and 
being so pointed, they may say I don't want to look at the ques- 
tion fairly. But hold on dear sir, you are now blaming the Bible. 
You may say it don't become a man to speak so outspoken, Sir, is 
it more so than the judgment ? Remember friends that this book 
takes up the judgment, and is meant to talk as the judgment doth, 
or will in Churches or in all things. I aim to talk as the judgment 
will before it comes; therefore, if you have stole and not repented 
of it; if you have defaulted in a bank and not repented of it; if you 
have another man's wife and not repented of it; if you have a par- 
tial conference and keep out a colored man and not repented of it; 
if you have walked in the counsel of the ungodly by walking on the 
side of strong drink and not repented of it; if you have given the 
poor unfit meat and not good meat for their work and not re- 
pented of it, the judgment will meet you as this book takes you by 
surprise in its truth that makes you squirm. I look from this point 
through this book but can not remember the hundredth part of what 
I have written. It looks like the fancyings of Heaven, with a 



22 

liquid ocean filled up with waters of gold, whose calms is like the 
blue vault of space, tinctured with the silence of the skies, unmoles- 
ted and undisturbed by the clashings of thunderstorms of earth; or 
ripplings of brook or the washings of the|rocks on the ocean shores, 
where the turtle dove coos for its mate. All these things can not 
disturb a well meant thing when the honor of God is sought. Un- 
molested then by these things, 1 can look through the book and 
see some of the objections that man may have in this book. One 
is that Brown has spoken too openly and used color and strong drink 
too often. I know I have used color and strong drink often, but 
see die 20th chapter of Revelations and the 12th verse, remember 
Rev. chapter 20, verse 12, "and I saw the dead, small and great, 
stand before God etc., and the books was open." Sir, this book is 
an extract from those books. Those books had the whole of man's 
life ; his actions, his thoughts. This book is only a fraction of the 
eternal issue, which has all nations in its record, from time to its end 
See what a volume; there was a time if not now, when 1,288,000,000 
was the number of the inhabitants of the earth, or the number that 
earth had. So if one year or two or 100 had that number, what 
was the number since the world began ? How many times has 
1,288,000,000 died, and come again since the world began ? If 
the 1,288,000,000, the question is put to each one of them 1,288,- 
000,000, times for one time, how many times will it be in the judg- 
ment when the mighty body shall meet ? Do you see the point ? 
What I mean is how many times has the 1.288,000,000 been on 
earth ? If five times, the question may be asked five times to 
each one of that body. But there is a new generation once in so 
many years. So once in so many years the 1,288,000,000 passes 
away. But when the books are open you will then see how many 
times the 1,288,000,000 has been on earth, and to each one how 
many times will these questions be put in the judgment ? We may 
have things over and over too often ; and sometimes not enough. 
There will be a gathering from earth and hell. See the 14th verse 
of the same chapter — 20 chapter Rev. Don't think I am too point- 
ed. Your ministers that wants a white conference and puts out 
the black, may have to join the black conference, with the blacks, 
in hell. We may have a white conference for white folks here, but 
God will be the Bishop at the judgment, and where he saith you 



23 

will go, there you will go. None can say unless you give me so and 
so much, I will not go. If you can not stand the book got up by a 
colored man, how can you stand the book that God has ; the rec- 
ord of your life ? Your college talk will not put you in favor with 
the shepherd and bishop of your soul. I say again, I expect that 
these words will be handle, but remember, we have only time as our 
span, beyond that we can not reach. When the books are open, 
this book will be there as witness, that you was told in time, but 
you would not do and said, "Old Brown" etc, etc. 

Well, says one, did you not hear of this Brown, how he did. Well 
how was it ; well it was so and so. Did they fool him ? Of course 
they did, and I thought he had more sense than to be fooled in that 
way. What was the way? Well I do not know. That is just the 
point. You do not know and yet you blame him, and yet he might 
have had too much confidence in his friends, and was caught. 
They might have been members of the Methodist church, and he 
being a Methodist, was caught. There are always two sides to a 
question and I think that is the reason he has written this book. 
Sir, I thank you as a friend and other friends I have here in Lee, 
Mass. The friends here were the Mrs. and Miss Crosbys who see 
through the catch. Of course I could not, as people talked, as my 
enemy said they would talk, so I did believe my enemy in place of 
friends and could not believe the truth. A keen trick of damna- 
tion ; and to confirm the things that my enemy said three years be - 
fore the things spoken, I was told of the things my enemy confirmed. 
Said they, "look out." 

Russell Pendleton, a cousin of Harry Pendleton, said to me, 
"look out Brother Brown, they are watching you." I think, as the 
subject is, I wondered why they were watching me ; for, said he 
"may the Lord help you to go right." He, I think, was a man of 
God. This passed off. 

Said another, Brother John N. Simpson, a friend of mine : "What 
do you think of these spiritualists ? 

"I know nothing about them," said I. 

"I believe in them," said he. 

I drew back and did not agree with him. 

Said he, "Gill (his father-in-law) has been down to New London 



24 

to see one. Go and see Gill." I paid not much attention, but 
after a few days, out of curiosity, I went and saw him. 

Said he, ''What do you think of those spiritualists ? 

I said as I did to Simpson, that I knew nothing about them and 
passed on giving no attention to the nonsense of these white men. 
They were my friends, but fooled me. 

It was after this that Ten Eyck of Canaan, said to me to keep 
away from Great Barrington, but as I always went there to see 
friends such as Curtis Wilcox, Thomas Lyons, John Van Deusen, 
Lucious Nettleton, I paid no attention to their warnings, but soon 
a Mrs. Wright came there, whom I used to drive team for, and as 
Wright was our class leader in Canaan, he and his wife, both Meth- 
odists, I thought she would not lie or try any game, but she did. 
Mrs. Wright has respectable folks living, while the Lord has re- 
movedher to meet this that I shall write about her, which is heaven's 
truth ; but she deceived me on the Holy Ghost and God the Son to 
catch me. As this book in progress is to bring the judgments acts, 
it is no hurt to clear the truth from the devil. I have refrained my- 
self from putting anything of the circumstances in this book, of my 
trouble, as friends did not know what was the matter with me. 

Sir, how will you know unless I tell you. I thought that every- 
body knew all about the matter, and did not, and therefore thought 
me crazy. Doctor Holcom said so and the Jetters said so, and 1 
went to Pease, when he was police justice, to have Preston Jetter 
arrested for an assualt on me, and I was put of by him by refusing 
me a warrant, which I desired for the freedom of the assailant. 
'Then I went home and got my gun and made up my mind if the 
law would not defend me through its officers, I would defend my- 
self through powder and balls. I came in the street with my gun- 
Then they thought of arresting me, helping my enemies. Robert 
grinned and laughed, with Holcom on his side. He then would 
come up to me in his deceit, and say "how do you do Brother 
Brown." I said to him, Jetter you lie so I want nothing to do 
with you. 

It seems I could not make him stop trying to prick his brother- 
hood. Donald J. Warner, judge of Salisbury, Corm., said to me, 
"when you want anything, come to me and I will do it." I thought 
Judge Moses Pease was the same kind of a man. I do not say he 



25 



is not, as my book is thoughts, and the subject is think, I have a 
right to say I .thought, without laying myself open to the law, which 
I could not get, but a white man could. Under these circumstances 
of truth, I must tell the whole truth concerning Mrs. Wright, who 
died in Connecticut. She used the Holy Ghost the God-head to 
confirm deceit, and why she did it you want to know. I will tell 
you. This Mrs. Wright in question was a high feeling woman and 
being a Methodist — Methodists have Judas as well as others — of 
course I did not think that any would use the Father, Son and 
Holy Ghost in fooling, and I never saw any one with a good char- 
acter that would fool. I linger around the facts to tell it ; but as 
this one thing has made people think me upset I will tell. She 
said all knew about it, and what I didn't know I had to believe her, 
if I thought her a christian, which I did. Says she "the nigger is 
doing so and so here." I knew a man put a bottle to my nose and 
I felt bad afterward and leaned on the fence. He then came and 
tried to get in my pockets. I then thought of chloroform and foul 
play, and walked from him up to Mrs. Wright's in Barrington. When 
I came in the house she seemed amazed. After awhile she began 
saying what they was doing in Barrington, and said she "my hus- 
band has done so bad I will not live with him; and you, they have 
served you so bad, so that we will go away together." I did not 
harbor the thought for one moment. She calmed down to a sober 
face, and said "the last days has come." I was satisfied of that; 
but still believed in her. Said she "God wants such and such things 
done, and such and such is the case;" pointing to the bible. She 
touched on things that I had been to work at to confirm what she 
said, until I went to a friend in Hudson, Columbia county, where 
I asked for counsel. I then saw Ira Williams. He spoke against 
the case, while his wife spoke on the other side. 

I conversed with others. I saw it was to get me in trouble with 
all, and to confirm the facts I went to Hull Brothers, C. E. & YV. B. 
Hull. "Now," said I, "if you know where I have got money, let 
me have so and so much coal, and if you don't know don't vou let 
me have it. If they let me have the coal that was a proof that Lee 
was keeping me out of the money, but the boys out of good in en- 
tion and seeing how the game was played, let me have the coal 
which confirm the Mrs. Wright foolery, not to hurt or to do wrong. 



This is what was the matter with me. I do not say this to hurt any 
but to show how mean and wicked folks can be. I never was used 
better by any woman, until then than her. The friends of the wom- 
an may think hard, but as the prospectus says, the truth must come, 
sink or swim, live or die. If people remembers they always heard 
me say, "don't you know about it ; oh they meant my life, the devil 
ment to upset me ; make to disgrace myself and the people lose 
confidence in me and think me crazv." She said to me once "you 
are not crazy. You know what you hear" and when she got on the 
other side she would say, "he is crazy." She knew better. Mrs. 
and Miss Crosby said "you are deceived. That is what the matter 
is with you. Things don't come out as you looked for them. A 
disappointment; that is what is the matter." That was what was 
just the matter. They saw through it, and talked to me as friends 
and was friends. And then Thomas Wilson fetched me out, through 
God's help, where I am. It was nothing that I made up of myself, 
as some thought. 

I say again and again; and remember this and don't forget that I 
have said it, that I have not put any man's name in here for slang 
or insult, but I have talked it as I would talk to them, and as they 
did. If they do not want me to write about them, then they must 
not give me a chance so to do. Editor Golden of Connecticut said 
if people did n'ot want to get in the paper, then they must behave 
themselves. I have stopped and dreaded to mention some things 
and about some men, especially ministers, but the conviction of 
duty would come, "you are writing what the judgment day will be, 
therefore fear not man, but God." I would not have mentioned 
the' circumstance about Mrs. Wright of Connecticut, if it had not 
made me act as I did, making the people think me upset; and I 
could not blame them for thinking so, I would have thought the 
same if I had not known how it was. It was done for my hurt to 
take the eternal three in such things to please the devil. 

Well, well, I think Brown has showed himself now. He has 
gone on and got so much about this thing and that thing; this one 
and that one; he ought to be ashamed of some things that he has 
done, and yet he is ignorant of much that he can find out. Sir, I 
thank you for those thoughts put in my mind. Sir, you get the 
text, think. You must allow me the same thing, and not quite 



27 

think, but things; remember, the same as you allow me to think. 
To prove what I have done, I will direct you to the 17th chapter of 
Luke, 3d verse, "If thy brother trespass against thee, rebuke him," 
etc. In what way? How did Christ do it when he rebuked Peter? 
He said to him, "Get thee behind me, Satan, for thou sayest the 
things of men and not of God." He told him what he did — see 
Matthew 16th chapter, 23d verse. In view of these things done, 
which is against decency and make men think bad of me, and I do 
not blame them, can or had I not ought to be open as well as they 
put me to an open shame, and then after fooling with God and the 
Holy Ghost, they say, "did we not fix the nigger?" A shame on 
such a set; who can respect them? Is it not a blasphemy against 
the Holy Ghost, to use it in niggerism; to deceive to help the 
devil? Let us think the matter over, for thinking will never end. 
There is just as much to the thing now as there was when I first 
commenced thinking, and I say again as I look through these pages, 
every word written brings a thought. Oh the inexhaustible foun- 
tain; when and where will you end? Lightnings are flashing and 
thunders are rolling while I am penning these thoughts, and as the 
thunder roams in the distance, who can help but think? It reminds 
us of that day when the thunder of the skies shall crack like hem- 
lock bark; when everyone in the universe that ever lived will be 
there, and multitudes, multitudes in the valley; and all the thoughts 
that ever was will be had. Oh what a book; what a book ! Think, 
think, think ! 



CHARITY. 

CHAPTER XIII ; 1 CORINTHIANS. 



"Though I speak with tongues of men, and of angels, and 
have not Charity, I am become as sounding brass or a tinkling cym- 
bal." Now Paul, look here ; you are on my track. Tongue is a 
very great thing in this world in these days ; tongues of men, Bro. 
Paul, are guided by college. You talk as I do, for I am against 
colleges to fit a man for God's work, and in these days it steps in 
before God, for if God fits a man to preach, college with some 
must finish him. Say will you not moderate that a little Paul. I 
am against this glib tongue college manner of speaking, and I am 
black. They told me if I spoke against a certain minister I might 
hurt myself — truth or no truth — but if I said anything ; but be still, 
cannot *you keep still too; but you still say: "And though I have 
the gift of prophecy and understand all mysteries and all knowledge 
and though I have all faith — faith so that I could remove mountains 
and have not Charity I am nothing/' Paul you being dead but yet 
speak, and speak just as I do. If they had such men in Lee, Mass., 
they would send him to the House of Representatives or to Con- 
gress — I did not say to the house of correction, and yet there is where 
some wants to go, or ought to go, for the laws they make and the 
lihht sentences they give to some criminals. Sir if a man could do all 
that Paul speaks of — I was going to say — I should want to be a 
white man; if I had to speak in some churches with my black face 
they would quickly say "we cannot go into details; " I did not say 
long tails, if I went into that they would say, "brief brother, brief, 
or short and have it cut off." Some are a great hand for making 
jug handles on one side, say nothing to some others "brief brother, 
brief." This word in question is a mighty thing, Charity. You 
may stretch out your arms from the beginning of the world to its 
end, and you cannot grasp the mighty meaning. It is far beyond 
our conception ; it travels with its two sisters — Faith and Hope. 
We cannot stop with them now — with Faith and Hope — but will 



29 

call again and take dinner with these sisters by and bye, after visit- 
ing Charity awhile. She is rich and the greatest, of which we shall 
speak soon. Paul saith, "and though I bestow all my goods to 
feed the poor, and give my body to be burned and have notCharity, 
I am nothing," or profiteth me nothing ; that is, giving his goods 
and the burning of his body, profiteth him nothing. 

She is one of the sweetest ones ever lived. I have had her forty 
or more years, and we never had one dispute. If I should get any 
nigger tantrums, see the 4th verse and see what it saith aboutChari- 
ty. It saith, "Charity suffereth long and is kind." This conquers 
me. That pleasant voice — "Charity envieth not, Charity vaunteth 
not itself, is not pufted up." This is the way my wife Nancy was 
and is, I hope — one of the most peacable women ever lived, not 
puffed up. Look at Charity all the way down until she meets her 
other two sisters at the 13th verse, whare they live together in 
the land of Beulah on the delectable mountain. Now we reach 
where we told you we would take dinner with Faith and Hope, 
the two sisters of Charity. Come Brown, come to dinner. Who 
shall I go with first ; come with both of us, we will stop with Bro. 
Hebrews at the 6th chapter 19th verse. Sit down here, we are not 
afraid to eat with you. At the 19th verse is our meet ; not meat 
that is flesh, but meet. Now eat all that Hope you please, Brown ; 
my name is Hope, I am the anchor of the soul; this is our dinner 
called sure and steadfast, and which entereth into that within the 
veil. Now Hope sing for us. I will, I'll sing, 

When for eternal worlds we steer — 

The sea was calm and sky was clear, 

And Faith in lively exercise, 

The distant hills of Canaan rise. 

When nearer still she draws to land 

More eager all her powers expand. 

With steady helm and free bent sail, 

Her anchor drops within the vail. 
Nineteenth verse of 5th chapter of Hebrews, as said etc. Now 
Faith you take Brother Brown to our museum of Heaven for din- 
ner, in the nth chapter at Brother Hebrew's. Here we have, have 
a long table. Now Charity you have been still. What have you to 
say at the table. I am not afraid to eat with Brother Brown, the 
5 



30 

black will not rub off; as I am the greatest of us three, I will and 
have spoken. As for me being the greatest, see again ist Corin- 
thans, 13th chapter, 13th verse. Paul says I am the greatest, there- 
fore I will take Brother Brown around and show him what the 
ancient worthies did by my side — don't lose sight of our God, as I 
am only Faith, and as you cannot please God without me — Faith. 
See the 6th verse where it saith it is impossible to please God 
without Faith — me as I said. Hope will speak by and by, after I 
have taken you through our heavenly museum. Brother Paul says 
I am the substance of things hoped for, I am the evidence of things 
not seen. I will now for your dinner make you see. I will begin 
with the world and by me the elders obtained — I ought said 
elders. I will begin with the elders in place of the world. I now 
say elders obtain a good report, through me we undertand, the world 
was framed. I shall only speak in detail of each one or part. By 
me Abel offered etc., when Cain got mad and killed Abel. By 
me Enoch was translated — what a time I had with him — I went up 
with him and see him safe through the gate and when the door was 
open, I see in and oh what a transporting sight I see. I see his 
Hope which had in fruition past and all his soul had a feast on Char- 
ity — for there is its home in heaven, and in the good man on earth. 
It never changes, for Charity is Charity in heaven or on earth. It 
never faileth, and cannot die — neither doth I and Hope. We have 
not got to our length and fullness yet. We take another body bye 
and bye. Hope goes into full fruition and I in sight. We will now 
pass on from Enoch to — and yet I must stop a little longer. It is 
hard to pass a brother that went to heaven without dying. It was 
so easy to keep him for he did about all I told him to do. He did 
all he knew was his duty. I said about all. I mean he did all he 
knew was his duty, and in so doing he got so filled with God that 
his feet left the earth and up he went. He was like the toad you 
see in the inside of your well curb. When you thought he could 
not jump out out, it was so high, but you see him looking up to the 
top. The distance must have been as much as two feet, which you 
thought he could not jump, but you found he did. If he had look- 
down, he would not got out such a distance. So with Enoch, he 
looked up and when he got with angels and archangels he cried 
"holy, holy," day after day, and when John seen the company they 



31 

was at it; yet only a space of one-half hour was silence. The Lord 
will keep you, Enoch, until I get my body. 

The next was Noah. He had me with him. I worked at him 
until he built an ark to the saving of his family. Now there is 
Abraham. He believed me; all that I said to him. He was a 
great man. I could send him where 1 wanted to. He would go 
whether he knew or not. 

See how he offered up his son Isaac. He knew that the promise 
was through Isaac ; and he knew God could make this right. See 
Jacob would not give me up when he was dying, kept me still in his 
arms. See Joseph where he was or died, said the children of Israel 
would leave Egypt. See Moses ; they hid him after years of serv. 
itude ; they hid him and saved him as their leader, to bring them 
out of Egypt in God's hand. He refused to be called the son Pha- 
rao's Daughter. By Faith he forsook Egypt, not fearing the wrath 
of the king, for he endured as seeing him who is invisible. By me, 
Faith, the Red sea could not stand, neither could the walls of Jer- 
icho. Rahab sheared the benefit of Faith. Faith has benefited so 
many. Paul saith, what shall I say more; the time would fail him 
to speak of Gideon and Barak and Samson and of Jephtha, etc., 
who through Faith subdued kingdoms, wrought righteousness, ob- 
tained promises, stopped the mouths of lions, quenched the violence 
of fire, escaped the edge of the sword, out of weakness were made 
strong, waxed valiant in fight, turned to flight the armies of the 
aliens. See my sister Charity — women received their dead raised 
to life again, etc, etc. Did you ever see such a museum, in any 
other book aside from the Bible. Are you now satisfied Brother 
Brown with your dinner and museum. I am, maam ; and more than 
paid. My business is to show the brethren these things, as they 
dine with us, for their encouragement to go forward to the Celestial 
city. Hope will now entertain you Brother B. Thank you Sister 
Faith. I will call Hope. Sister Hope ; Sister Hope! What is wanting, 
Sister Faith ? I have now shown Brother Brown our own mus- 
eum and he has got a sight of what the next will be. You will now 
speak to him as I said you would by and by. All right ! Good morn- 
ing, Brother B. and how did you like our museum. Oh well, well. 
Did you notice that little opening at the upper end ? I did maam. 
There is where I pass in full fruition from this state. Full fruition 



is when time is no more. What Faith showed you in the beginning. 
Through that opening, is where Faith is sweetly lost in sight, and 
Hope myself in full supreme delight; see i Corinthians, 13th chapter, 
1 2th verse. Here brother Paul tells us how it is. He saith now we 
see as through a glass, darkly; then face to face. There I shall go 
through after. I have got through with all my brethren and sisters 
of earth etc. In Hebrews, 6th chapter, 19th verse is what I am; 
and in 1 Corinthians, 13th chapter, who I am — a sister of Hope and 
Charity. In Hebrews, as said, I am that Hope which is as an anchor 
of the soul, both sure and steadfast, and which entereth into that 
within the vail. I ofily live with the humble; rich or poor the hum- 
ble is my home. I and Faith and Charity abides together. See 
again as a proof that I say the truth, see 1 Corinthians 13th chapter, 
13th verse. "Now abideth Faith, Hope and Charity/' all together 
and their places must be alike. As I said thev live with the hum- 
ble. Any that is puffed up we will not live with. Therefore is the 
reason why so many dead churches. We leave them when they are 
puffed up. Some churches will a seat reserve for the poor. Others 
sold. Some churches have dances to raise money for the Lord, as 
they call it, and then they say none can live without sin. They 
can not under such a Hope as that. It is not me. When I do the 
work, I do it right. 

Brown did you ever go to school ? Yes maan. What was you 
taught in school ? I was taught to read and write and spell. Well, 
how do you spell all? A-l-1. Yes that is right. How do you spell 
king? K-i-n-g. Yes that's right. How do you spell oats? O-a-t-s.* 
Yes that is right. How do you spell hog ? H-o-g. That is right. 
How do you spell mice? M-i-c-e. Yes that is right. We might go 
through the whole dictionary and spelling book and and the words 
therein — none would contradict etc. They would admit them right 
and true. Daniel or Noah Webster, LL. D., gives us a complete 
meaning of words in our English language. Perfect to finish — to 
complete or done. A piece of work it can be applied to and pure, 
clear, unpoluted ; these two words keep house as Faith, Hope and 
Charity. As I am Hope I must proceed. John saith, he that has 
me purineth himself even as he is pure. I should have said Brother 
John. See 1 John, y\ chapter, 3d verse — I am that Hope. When 
he has me he will see himself and he will go to work and get rid of 



33 

the devil. He cannot be puffed up where we three sisters are — the 
Hope that makes people have the form of godliness is not me. The 
Hope that lets people play cards is not me. The Hope that lets 
people dance is not me. The Hope that lets people have a divorce 
without fornication is not me. The Hope that lets people send 
their milk to the cars on Sunday is not me. The Hope that lets 
people peddle milk in the country or village places on Sunday is not 
me. The Hope that will let a man take another man's wife is not 
me. A Hope that will sell seats in church is not me — for such 
Christ drove out for buying and selling and because they were not 
me. He called them a den of thieves. A Hope like me will pur- 
ify the man as aforesaid. Is this not plain? And yet there are 
lots of Hopes that we have and then because they have not got me, 
they will cry cannot live without the devil or sin — all one 
thing. See i John, ist chapter. John saith, he that has this 
Hope — John talks as if there was more than one kind — saying "he 
that has this hope." Hear once, this Hope, not that, but this Hope, 
which is as an anchor. Can any mistake the assertion. Hark the sound 
he that has this Hope — Hope — Hope — do understand as the Scrip- 
ture saith; he that has this Hope, purify himself even as he is pure; 
these other Hopes will not do it. One of the sisters only will do it. 
We are the medium of God to purify men. We as Hope maketh 
not ashamed. See the striking sisteridge — I make my own grammar 
— I say sisterige. This way is my grammar — see again i Corinthians 
13th chapter, 7th verse, where charity takes in the other two sis- 
ters by saving "beareth all things, hopeth all things, believeth all 
things. Here they are all together again. Believeth is Faith and 
Hope is Hope We will not be divorsed as our names are Faith 
Hope and Charity. I have shown where I go. Men must purify 
them to get to Heaven, as he is pure or unpolluted — Farewell sir, I 
have shown you the truth and now I will join Faith and rest while 
you converse with Charity. See 1 Corinthians 14th chapter, ist verse. 
Follow Charity — she has no change. Faith and Hope changes. 
Faith to sight and Hope in full fruition, bu Charity never. See 8th 
verse of same chapter, where the proof is where it saith Charity never 
faileth ; to follow Charity as aforesaid — we will follow it back on the 
ground where it has been over. Take off forty years or more and 
see the old soldiers of Charity whohas passed away. I will name 



34 

the first christain's death of my rememberence. The first one was 
Henry Sheldon of Taghkonic; the next is Jane Roraback, the wife 
of Robert A. Roraback of Taghkonic, and Simeon Decker, John H. 
Smith, Hiram Smith, Zach Peaster, John Peter Heeller. This man 
was the father of Denton Heeller, the preacher and the happiest 
man I ever see. He was ninethy years old and over, when Faith 
left him at the gate of heaven, and a host of others. I will not for- 
get Thomas Lyons, the father of Lyons that works for David Dres- 
ser. Thomas Lyons and myself have sung and prayed and talked 
all night and going home the next day, I fell asleep walking. This 
you may think not so. It is so. I felt my legs give way, when I 
aroused. I will not forget also J. Z. Nicoles, the great singer. He 
would sing so good that it would hurt me. My soul really pained 
with joy. I do like to be almost killed in this way. It would take 
a lot of such goodness to make me say enough. Charity, Charity 
what a thing thou art. I did say once that I would die before I 
would say enough. When I got rilled with Charity but the Lord 
filled me so with it that my mouth went open on a crack ready to 
say enough, but if I had said enough, I should talked as a mau doth 
when he lied. I ought to have said, I can not stand any more. 
This would sound more like the truth with me. This sentence I 
have dwelt on before, but it is such a shower and thunder and light- 
ning of God I like to dwell on it. Heaven had it. See Rev. 4th 
chapter, 5th verse. Although such a shower of heavenly thunder 
and lightning these lamps did not go out. Such lightning I like to 
be struck with. I get to following such trails of God that I get way 
off from my main subject, but it is only a roam on Charity's out- 
skirts after all. Such a tack around heaven's mighty cape and 
among the sea breezes is good and clear. 

My colored brethren sometimes feel bad when they are sot 
under the stairs, but if they would look up aright, they would find 
themselves in those showers from the throne. See Rev. 4th chap- 
ter, 5th verse ; for right there they are in a humble place. They are 
found in no other but in such places of humbleness, not in Phari- 
ses's high seat. There the glory is so good and thick it is enough 
to make a beast shake his tail. I say it is enough to do it. It 
made Baalam's ass speak with man's mouth, and that was a beast , 

As Charity has living men of my acquaintance yet, Rev. Aaron 



35 

Hunt of Hudson, N. Y., Robert A Roraback, Ira Williams of Glen- 
co, N. Y., Mernan and Isaac Lents, Rev. McComber of White 
Plains, N. Y., Adel Vaile and Edward Royse Row of Spencertown, 
N. Y., Charles Landon, Rev. Landon of Lee, Mass., B. H. Birch of 
York State, H L. Clo\ed, Rev., of Wythville, Va., Albrow Horton 
of Old Stockbridge and Mary Wilcox of Housatonic. I mean not 
not to pick, but my past years gone by friends. There is John E. 
Harris of South Egremont; I always used to stay with him before 
he died. I see him last here in Lee, Mass., at C. H. Hinckley's 
meat market. I had to sing for him. His parting words were, 
come and see me. John E. Harris was a man of God. I believe 
he was a biother-in-law of John Noxon of Great Barrington, but 
now an inhabitant of the skies. The time would fail me to men- 
tion all those of Canaan, Ct., Salisbury, Ct., Norfolk, Goshen, Ash 
ley Falls, South Canaan, Hudson, New York, a small per cent, of 
the hundreth — shall I say thousandth — of those I know. Charity is 
drilling, and may they be as Charity, never fail until they meet 
Faith, Hope and Charity there to conquer through God in heaven, 
where the book of books is. I said that this book was not taken 
from other books. I say so yet, and as all men when writing 
refer to things in other books, so I will here as moved so to do. 

In Hitchcock's Analysis there is upward of 200 professors and 
ministers giving in their testimonies in favor of the book, and it is a 
finished book and there are not many books on the Bible ahead of 
it — only the New Version, that is next to the Bible. I do not call 
it the Bible, if some doth, for men will go to hell rather than give 
up their ways. Deacon Alexander Hyde sent a man to sell me an 
Analysis, and I thank God for it. I will now give the names of the 
D. D.'s LL. D.'s of different professions in institutions, called 
scholars and divines. First then is Rev. Thomas H. Skinner, D. D., 
LL. D., Rev. William J. T. Shedd, D. D.. Rev. Gardiner Spring, 
D. D., Rev. William I. R. Taylor, D. D., Rev. T. Ralston Smith, 
D. D., Rev. Joseph Holdrich, D. D.,Rev. Ray Palmer, D. D., Rev. 
Thomas DeWitt, D. D., Rev. Alexander H Vinton, D. D., Rev. 
Isaac Perris, D. D., LL. D., Rev. Thomas Armitage, D. D., Rev. 
William H. Wyckoff, LL. D., Rev. T. J. Conant, D. D., Rev. R. S. 
Storrs, Jr., D. D., Rev. Francis Vinton, D. D., Rev. O. B. Frothing- 
ham, D. D., Rev. Joseph Cunningham, D. D., LL. D., Rev. F. H. 



36 

Newhall, D. D., Rev. C. S. Harrington, A. M., Rev. Henry Ward 
Beecher, Right Rev. J. Williams, D. D., LL. D., Rev. Enoch Pond, 
D. D., Rev. J. R. Herrick, D. D., Rev. William M. Barbour, D.D., 
Rev. Samuel Harris, D. D., Rev. James E. Pierce, Rev. E. Hunt- 
ington, D. D., Rev. J. B. Condit, Rev. Samuel M. Hopkins, Rev. 
Charles Hawley, D. D., Rev. P. H. Fowler, D. D., Rev. M. W. 
Jacobus, D. D., Rev. E. 0. Haven, D. D., LL. D., Rev. Daniel 
P. Kidder, D. D., Rev. Miner Raymond, D. D., Rev. Joseph 
Haven, D. D.,Rev. F. Merrick, D. D., Rev. L. D. McCa^e, D. D., 
Rev. F. S. Hoyt, D. D., Rev. Robert Collyer, D. D., Rev. John 
Scott, D. D., Rev. Samuel Spencer, D. D., Rev. Moses Coit Tyler, 
A. M., Henry S. Frieze, A. M., G. P. Williams, LL. D., Rev. A. 
L. Chapin, D. D., Rev. G. W. Northrup, D. D., Rev. John T. 
Pressly, D. D., Rev. A. B. Hyde, D. D., Rev. I. Weaver, Rev. W. 
A. Stearns, D. D. LL. D., Rev. W. S. Taylor, D. D., Rev. J. H. 
Seelye, D. D., Rev. Z. M. Humphrey, D. D., Rev. Peter Striker, 

D. D, Rev. Edward Hawes, D D., Rev. Herrick Johnson, D. U., 
Rev. W. W. Spear, D. D., Rev. T. W. J. Wylie, D. D., Rev. 
Daniel March, D. D., Rev. J. Wheaton Smith, D. D., Rev. Geo. 
F. Wiswell, D. D., Rev. Geo. D. Boardman, D. 
D., Rev Martin B. Anderson, LL. D., Rev. Asahel 
C. Hendrick, D. D., Rev. Joseph H. Gilmore, A. M., 
Rev. R. J. N. Buckland, D. D. Rev. Samuel A. Lattimore, A. M., 
Rev. E. G. Robinson, D. D., Rev. A. G. Hall, D. D., Rev. T. P. 
Sankey. Rev. James M. Crowell, D. D., Rev. Israel Foote, D. D., 
James B. Shaw, D. D., Rev. D. W. Bartlett, Rev. D. W. C. Hunt- 
ington, D. D., Rev. A. Sage, D. D., Rev. F. C. Hubbard, D. D., 
Rev. O. B. Cheney, D. D , B. F. Hayes, A. M., F. G. Stranton, A. 
M., Richard C. Stanley, A. M., Rev. George W. Eaton, D. D., 
LL. D., Rev. H Harvey, D. D., Rev. A. M. Beecher, D. D., Rev. 

E. Dodge, D. D., LL. D., Rev. P. B. Spear, D. D., Edward North, 
L. H. D., Rev. W. N. McHarg. A. M., Rev. Anson Jupson, M. A. 
Kingsley, Rev. A. C. Hopkins, Rev. Thomas E. Thomas, D. D., 
Rev. Wm. S. Curtis, D. D., Rev. J. O Peck, D. D., Rev. James 
McCosh, D. D., LL, D., Rev. S. C. Brovu, D. D., LL. D., Edward 
L. Sanborn, i^L, D., Rev. Daniel J. Noves, D. D., Rev. E. E. Cum- 
mings, D. D., Rev. D. S. Talcott, D. D., Rev. C. W. Wallace, D. 
D., Rev. Theodore L. Cuyler, D. D., Rev. A. A. Wood, D. D., 



37 

Rev. Thomas P. Tyler, D. D., Rev. W. B. Brooks, D. D., Rev. M. 
B. Grier, D. D., Rev P. S. Henson, D. D., Rev. John W. Mears, 
D. D., Rev. I. H. A. Bomberger, D. D., Rev. F. Stork, D. D., 
Rev. Thomas James Shephard, D.D., Rev. Alex Reed, D. D., Rev. 
R. H. Allen, D D., Charles F. Schaffer, Professor, Rev. Richard 
Newton, D. D., Rev. W. P. Breed, D. D., J. W. Nevin, D. D., 
Lyman Coleman. D. D., Edward Mansfield, LL. D., Rev E. D. 
Morris, D. D., Rev. Henry Smith, D. D., Rev. H. A. Nelson, D. 
D., Rev. C. H. Taylor, D. D., Rev. B, T. Aydelott, D. D., Rev. D. 
W. Clark, D. D., Rev. I. M. Walden, D. D., Rev. Philip Schaff, D. 
D., Rev. Palmer or Ray Palmer, D. D., Rev. Samuel Y. Spear, D. 
D., Rev. I. S. Withrow, Rev. S. H. Heeler, D. D. I have stopped 
after taking the names that I have, and 94 yet remains in Hitch- 
cock's Analysis. Yet of ministers and professional men, these min- 
isters are watchmen ; see Ezekiel, 3d chapter, 17 th verse. Have 
you ministers given the warning? You have not. See what you 
have kept among ; see Rev. 2d and 3d chapter. Sir, you do the 
same as they did. Sir, you ministers have the form in your churches 
and deny the power. You uphold instrumental inventing when 
you ought to know that God has forbid man after Amos's time, see 
Amos, 6th chapter, 5th verse. Methodist oh methodist ! see Dr. 
Clark on this chapter; a Babtist paper said when commenting on 
the 5th chapter of first Corinthians. Paul blames the whole Cor- 
inthian church for what one did and so it is — Paul told them to 
put that wicked person from among them — see 13th verse of the 
above mentioned chapter. As for the church music, see Isaiah 5th 
chapter and 12th verse. Hear what he saith, the harp, viol, tabret, 
and pipe and wine are in the feast, but they regard not the word of 
the Lord etc. Do you watchmen and ministers regard the word of 
the Lord ? God saith you do not. Who sir, is wrong; you or God ? 
I have referred to this chapter before; but see your conferences. In 
your actions you have said in the Disipline. Now Brown do not get 
color again. You said in walking in the counsel of the ungodly, "I 
will not have those niggers with us" and the blacks say by walking 
in the counsel of the ungodly, "we will not have those pale faces to 
to rule over us." How much Charity is in such talk ? It makes 
no matter what we want. God is the one to please. If we will be 
ministers, we must endure what God wants; not as we want. A 



38 

Catholic said to me once, "a man that is a minister can not marry. 
He has no business to be a minister if he wants to marry. What 
can men think of themselves ? Preach what God is; and the next 
thing be caught in a hen roost. See what a lot of D. D. LL., D., 
etc. Enough to gain over the world to Christ. Why don't they 
not ? God saith not invent; ministers say invent. God say praise 
me aloud; man say rebuke them. God say keep out the hireling; 
man say bring him in. A Methodist said we know we are caught, 
but we can not help it. Who would stay in the fire knowing it ? 
Are you right and our bishops wrong ? Suffer me to prove the 
wrong. The first kick against color was it not the church, listening 
to the counsel of the ungodly, and playing Pharisee. See Moses 
sister; it was there and it is now here in black and white; one hates 
the other. 

NOTES. — The same dictionary and school teacher tells us how to spell and 
understand the word pure as well as oats. Will our dictionaries give us the mean- 
ing of one word and not the rest. When it comes to man being pure, then some 
churches say it means so and so; when it speaks as plain as a man's nose on his 
face. They say purity is progressive, not instantaneous; it is both. Wisdom is ins- 
tantaneous and knowledge is progressive. As both go together wisdom rules know- 
ledge, as wisdom is of God; knowledge we gather from books, etc. When it 
comes to bn instantaneous, it takes the lead and is quick, instant this is the way 
with wisdom. See what it saith; See Proverbs, chapter 8, see 9th chapter, 10th 
verse etc. Men may growl and they are like the bark of a dog: it don't hurt. I said 
to a man after the lightning is past, the thunder is nothing. I don't believe that 
said he. Thunder doth hurt too said he; D. D. , LL. D. fear the lightning; let 
the form of godliness get the power. 



CHRIST AND BARABBAS. 



Here are two distinct characters. If one is taken the other must 
be left — abandoned. We cannot favor the one and claim the other. 
If we say we love the one as Christ and then go for Barabbas when 
we come to a place where human interest is at stake, we are liars 
or show ourselves so. I will illustrate this more plain. Here is a 
principle that is for man, and here is one that is for Christ, come in 
conflict with that of man or for man. Now which had we ought to 
choose— the one for man which is Barabbas; all natural as man 
must be Barabbas because out of God. The principle against na 
ture must be Christ, which is Christ — we all would say the one for 
Christ — you see now my meaning. When we choose anything that 
would set aside the principle of Christ, we choose Barabbas. It 
makes no matter who we are, the principle for good must not be 
set aside for man's favor. If we do it we do it at our own peril, 
and if we choose Barabbas in place of Christ. Sir, you see it brings 
the whole actions of men up to the judgment day. If we put off 
Christ for man's sake, we do it as the Jews did, and say in actions 
"away with him ; crucify him ; release unto us Barabbas." This 
may seem to many untrue, but Sir, it is heaven's truth. Any actions 
or act that would make a good principle wait for fear to anger man, 
must say to Christ, wait for some future time, when Christ saith, 
"to-day if ye will hear my voice, harden not your hearts." Some of 
those chosers of Barabbas said, "Lord suffer me to bring mother or 
sister," etc. 

Christ saith, "he that putteth his hand to the plow and looketh 
back is not fit for the kingdom of heaven." The poor was taken 
into the supper of the Lord, when those who choose Barabbas by 
saying "I have married me a wife and therefore cannot come" 
was left outside. Now in these latter days they have a nice way of 
choosing Barabbas. Ministers say to the church, you may have 
games or dances, etc., to pass away the time ; trot horses at fairs 
etc., etc. Those that choose Barabbas take these things to make 



40 

them happy, when there is no happiness in them ; but choosing Bar- 
abbas from begining to end and saying, "away with him, crucify 
him." In our presidential campaign, those who went for temper- 
ance before it came, and wished rum out of the world ; but when it 
come to showing their colors in its true light, said they, it would not 
do to vote for St. John; it gives the democrats the start. At No. 12. 
We will drop the vote conversation in progress and go to our text ; 
Christ and Barabbas, where we did not know at first thought, which 
to take as text. The one that I have or Peter Quackenbush. Peter 
if he was alive would want Christ to have the honor of being the 
text. So I will work Peter in at places of truth. His talk with me was 
free and mine with him was in confidence. He liked to see anyone 
be what he or she claimed to be. Said he to me one day "show me a 
christian. I could have showed him some, but when I have spoken 
to him of some he told me things that I could not deny, and I had 
to be still. Said he "I have tried to be good then such and 
such would come — to speak it in his words — said he 
"these cuses would upset it again." So you can see the 
effects of those people on the sinner. One sinner spoil much 
good. Peter would astonish me with some of his answers. 
One of the greatest curses the world has is the light some wants 
to give on the subject of religion. One says you may do so and so 
when you have religion. Most of my opposition comes through pro- 
fessors of religion; and where hell will make her speck is through 
professors and talkatives. Then we must have college men to 
preach, and hire ministers and organs in our churches. We must be 
popular to draw the people. Choose Barabbas in place of Christ. 
Take Christ and you let your organs and college men go. So you 
see popularity is chosen or Barabbas, when done to any style as 
church music is to draw the people. Those actions in the eyes of 
sinners makes them say "show me a Christian." Said Peter, "a 
liquor contractor once said to me at town meeting — when the. li- 
cense question was up — said he "when they vote that none shall 
have rum or strong drink then I will vote for it." Peter said where 
the man was from, but sir, I have not said where he was from. 
When Peter told me things confidentially I knew it — the conversa. 
tion was not from a selfish motive; he meant it. "I will vote -for 
getting drink out of the way"said Peter, "so none can get it; but for 



41 

a part to sell it I will not." Peter's head was clear on those points. 
He knew where the fault was. I spoke in praise of some of the 
men that talked total abstinence in spots and choose Barabbas at 
other times. Said Peter "he is not right when it comes to voting." 
I see that he was — or was convinced that he was a Prohibitionist 
in spots; as well as some of our ministers wants their milk only 
brought on the Sabbath day, when the milk man doth not want to 
bring it on that day. "Show me a Christain," said Peter. Sir I 
believe a true Christain man wants it no different from the Com- 
mandments "neither thy ox or thy ass" — doth men bring milk to 
the minister with the ox or ass? Who wonder that men will choose 
Barabbas in place of Christ if the ministers doth choose him. All 
on one side of Christ is Barabbas. 

Sir, we will now take up the question at No. 12. The conversa- 
tion was about St. John, where they said that we was giving the 
Democrats the start. It shows what effect it had on the people. 
Such talk is all over the country, where ever voting was done. They 
went for Blaine or Cleveland or Butler. Sir, I ask in the name of 
God and Christ our Lord, is the law that sustains our government 
who the people likes — which sets aside Christ and Prohibition; which 
law is Barabbas to be obeyed more than Christ. Did Christ order 
the right of Mormons in Congress and draw pay when the Govern- 
ment knows they have plural wives — which the law is against, and 
yet they grind the people with taxes to support such a whoreing set, 
and hang men when they will not obey the government in paying 
slave tax, black and white one in this case. Sir we may look at 
things that a President and Congressmen must sustain in their oath 
— they make oath to uphold our Government, which I am glad I 
am black and need not trouble myself of ever being nominated for 
president, only at the toes of the rich man's boot, you see they will 
not have me to be Barabbas. Then I must take Christ. "Rejoice 
when men shall cast you out of their company," said Christ. See 
Luke 6th chapter 22nd verse. You may say this was for the son of 
man's sake, who made me and Moses' wife black, but the son of 
man as God — is God and Christ. What men must sustain in Gov- 
ernment — that Christ would upset — drive out the money changers 
from the Capitol to vote for men without prospect in their actions 
of Godliness coming out only natural causes and to promote the in- 



42 

terest of the Government is sin. To go against strong drink to pro- 
hibit at the polls is a godly principle, which is Christ. To go not 
against strong drink at the polls, when we have a chance is favoring 
damnation and chosing Barabbas — which is rum and strong drink. 
Sir, can you give a better name to rum and strong drink than Barab- 
bas ? He made an insurrection; See Mark, 15th chapter, 7th 
verse; and so doth rum and strong drink. Barabbas committed 
murder, so doth rum and strong drink. Christ saves from murder, 
so doth prohibition. They are cures from murder, see the death 
rates from strong drink. Prohibition is the principle of Christ, 
which men goes against. Strong drink is Barabbas, 
which men will not go against at the polls. "Ah," say 
some "if we did not vote the prohibition we would not go against 
Christ." Sir, you deny the principle of Christ before men. You did 
not stick to the principle of Christ at all times and all places, and 
when it comes up — rum or no rum or prohibition — you went for 
Blaine or Cleveland or Butler, and because you thought or saw St. 
John on the prohibition ticket, you would not vote that. I would 
vote for prohibition if the devil would have been on the place of 
St. John. Vote for God, not for St John. Therefore at the great 
feast of the election, when one was released to you ; strong drink or 
prohibition — you said sir in actions; release unto us Barabbas of 
strong drink, and let the prohibition Christ be crucified. We see 
along the line of voting, that Barabbas was choosen more than the 
prohibition Christ. You say I mix religion and politics. Ah sri 
say you religion and politics must not go together! Then you own 
that there is no religion in politics. Sir, I therefore blame the min- 
isters of voting for natural causes, and not for that of godliness and 
heaven's prohibition. Lee, Massachusetts, the second year in pro- 
hibition gave 12 votes in favor of Christ, and the rest stepped on the 
side in favor of Barabbas. 

Ministers, ministers, Oh ministers; you claimed to be called of 
Christ, when vou have chosen this way to get a living some of you. 
Sir, if you are called of God and Christ and directed to his work, 
you will not leave his work on election days and go for Barabbas. 
God has given no man a furlough when the battle is raging. Hear 
what he saith, "hold the fort," for I am coming, Jesus signals still. 
Jesus' signal is not Blaine and Cleveland; but I do say the side St. 



43 

John took was the signal of Christ. Oh my God, how can the devil 
work in the way of some? Is our government the signal of Christ, 
when it gives a right to rum, strong drink and Mormonisum? Can 
we as ministers sing, "hold the fort" or "members of Christ," and 
then deny a principle or signal that I would unfurl in hell and dam_ 
nation. Sir, I would carry that sign if God wanted, if the devil had 
summoned all his forces from the Sebastapol of hell, and if the old 
infernal puke of darkness could pump thunder to terrify the host of 
God, I would bear the signal of Jesus still. Not when it comes to 
action and election day say "it will not do." Why will it not do — 
if it is God ? Doth God forsake himself? You do right sir, and 
leave God's business alone. He doth not ask you to steady the 
ark. 

April 6th, 1784. They used rum in those days. See "two bbls. 
rum, one bbl. pork, 4 bu. beans, 10 gallons of molasses, 10 lbs. cof. 
fee, 28 lbs. of sugar" — you see rum is ahead in articles they got to 
raise the meeting house. "Voted that Nathaniel Conant was direct, 
ed to procure said articles." With Barabbas in the lead in articles 
— got in Alford, Me. Sir, say one who saith the world is not grow- 
ing better. See now; tell us what we have not got, viz. Churches 
by the thousand. See our Seminaries, Colleges, Orphan Asylums, 
and our Taverns, Banks and Banks worth millions of millions. In 
place of our low meeting house we now have a spire from one to 
two hundred fet t, etc. Go in our cities and villages and countries, 
you will find tens of thousands laid out to beautify the places and 
houses. Go in our churches where they pay from one to twenty- 
five thousand dollars a year. See the music ; hear it sound — see 
that corpse come out that church. See the wreaths and bouquets 
about the dead. I could speak of thousands of things ; but I have 
enough to show that riches are used by millions in the above way. 
Sir, do you now see the keenness of damnation or the insult of hell, 
on God ? 

The following will show how men will want things in spite of 
God's word, if it is only in a high learned way. A minister had 
been invited to preach as a candidate in a little rural church in 
northern Pennsylvania, where the members, although only on a par 
with most distant country churches, like to flatter themselvs that 
they were pretty well posted. Before starting for the place the min- 



44 

ister met an old clerical friend, who had had more experience in 
the same neighborhood, and who advised him to give them some 
Latin and Greek, "it will tickle their vanity and they will set you 
down for a very smart man." There was a little difficulty in the 
way of the ministers giving his hearers a dose of Latin and Greek — 
for he knew no more of the language than the people he was to 
preach to, but he was equal to the emergency. He was a native of 
Wales and spoke Welsh as well as he did English, though these two 
was the only language he knew anything about. When he had got 
nicely in his sermon he introduced a little passage of Scripture and 
said, "this passage brethren has been slightly altered in the transla. 
tion. It is only in tne original Hebrew that you can grasp its full 
meaning. I will read it to you in Hebrew, so that you can com- 
prehend it more exactly," and he gave them the passage in very 
good Welsh. The old deacons looked at each other and nodded 
approval, as though they would say that is the stuff; thats the kind 
of things we want. Presently the minister, who saw by the faces of 
his hearers that he had made a hit, came upon another Scripture 
passage that could not be correctly rendered in English. "This 
passage," said he, '"has to be read in the original to be appreciated. 
In all the languages, there is none I know in which the meaning 
can be so well expressed as in Greek, I read Greek," and again he 
gave them a long Welsh sentence. Again the deacons nodded 
approvingly and before long the minister found it necessary to read 
a verse in Latin, so that his hearers might understand it thoroughly 
and gave them a little more Welsh. Everything was going along 
smoothly, and the minister as he approached the end of his sermon, 
thought he would give them just one more taste of the dead lan- 
guages. "I am about to read you," said he, "another passage on 
this subject ; but it is another passage that has been altered in the 
translation, and I will read it to you in the Clialdaic, in which it 
was written." He was just about to give them a little more Welsh, 
when casting his eyes over the congregation he saw seated near the 
door a jolly looking man who was holding his sides tight to keep 
from bursting with laughter. The minister took in the situation in 
an instant. Here was a man in the church that understood Welsh, 
and who was laughing at the trick that had been played upon the 
congregation, but not a feature in the minister's face changed. Fix- 



45 

ing his eyes straight upon the laughing man, just as the congrega- 
tion thought he was about to give them the Chaldaic version, he 
said again in Welsh, "for God's sake my friend don't say a word 
about this till I have a chance to talk with you." The congrega- 
tion went home satisfied that they had listened to one of the most 
learned of sermons. The laughing man never told the story, and 
the minister was soon settled over the church, the people believing 
that a clergyman who could read the Scriptures in five languages 
was just the man for them. 

You see now in the anecdote told of the minister in Pennsylva- 
nia, that some men will lie and churches are proud. Some may 
say if two dogs gets to fighting, "let them fight." I say not. We 
wonder why our children are so bad. I wonder they are not worse. 
Sir, let us go back to where we commenced the story. We said 
having churches by the thousands, and see if there is any needless 
work. Also we said the keenness of damnation on these churches 
or in them. The first we will take up is they want to improve 
things by the organ, etc., which takes the children's bread and gives 
it to dogs. For every man and woman without the grace of God 
in his heart makes himself a dog if he tries to do God's work in his 
sins. Do your own singing. Next our colleges. I do not deny 
their use or their uselessness. These places are meant to fit men to 
go out in the world either to do good or otherwise. This none can 
deny. I will not comment this question. We all know that man 
cannot be settled in all churches without such and such education. 
As in the aforesaid, Welch reading for Latin. If Christ was wrap- 
ped again in human flesh, they would say to him, "We want Barab- 
bas; crucify him. He has not been to colleges, etc." Gabriel 
would not be called Dr. unless some bigbug said it first. The sea 
captain's view of the end of such actions is said to be seen at a 
burning mountain. The story is not impossible, if not probable. I 
have seen things myself most equal in wonder in the shape, of fire 
and light. 

A story came out also in the, I think, Hartford Courant, about a 
fire ship seen by a crew, concerning a sea captain who they claimed 
broke through a window to get to the fire ship, but the story in 
question is as following : When in view of a burning mountain, I 
think iEtna, Hecla or Vesuvius, I forget the one, he heard cries of 

7 



46 

a human voice. Of course on looking up he saw a man running 
around the mountain, and one chasing him with a great chain in his 
hand. The chase was kept up until at last they made a plunge that 
was final in the open abyss of fire, bellowing out of the mountain. The 
old sea captain knew the man, and said at once, "He has gone to 
hell." With his pen he penned the time of the chasing of the man 
around the mountain by that fearful looking individual * with the 
chain in hand, and his ship's crew viewing the action, he had ample 
proof in the case. After these things were over, and the cries sub- 
sided in part, but not from memory, the captain came home to En- 
gland. His friends and neighbors said to him, "Mr. So and So is 
dead." "I know it," said the captain. "I see him, and he is gone 
to hell." This did not suit. They had the captain arrested for 
such talk, but on the day of trial he brought his men and book to 
prove the time he see the man, and had the date of his death at 
home. When compared, the astonishment made things give birth 
to silence to see that he died the very hour or in that minute the 
captain's book said and his crew on board his ship. Counsel and 
Judge dropped their pen. The captain was discharged. This story 
I heard when I was too small to speak in company, when old folks 
talk. I can see the face of the man before my eyes yet who told 
it. His face was as sober as death. The dreadful scene of the oc- 
casion was stamped on his face. The man was not a religious man, 
but he believed it. The man was and is remembered in Anchram, 
Columbia county, N. Y. His name was Jo Williams or, as they 
used to call him, old Jo or Joseph. It must be more than fifty 
years ago, and it never left my mind to stay. I have seen things in 
the town of Gallatin that some would doubt as this, and almost as 
mysterious to some as this. But not a personal form which I know 
is a truth. But let me say in conclusion, we have States that the 
above represents in action. 

How many square miles is there in these States? So and so 
many. Well, sir, I fear the miles will not reach the number of 
souls lost in each State. 1 think you will find in hell more souls 
from these States, that once served God according to Scripture and 
now sold their birthright to Sunday cars, etc., — more to the square 
mile, than any other States in the Union. Sir, you may look the 
world over, and at the end I think you will find no States nearer 



47 

damnation than these. Who knows what they have done in time 
past? Oh, Brown, you are hard, I think. I am not, sir. These 
States have backslid, and the hottest hell is theirs. Say one other 
State has Sunday cars too. That, sir, doth not free you from the 
accursed act of Sunday cars. Sir, you are set down in Geography, 
and you boast of it as being ahead in your most daring enterprise, 
some of your men. Lucius Crocker told me he could remember 
when they chose a committee to stop Sunday travel. Now these 
are called blue laws. Are not such men nearer damnation? Don't 
say Brown is too hard. Oh, oh, Lucifer, from where hast thou 
fallen? Shall we say sun of the morning? I say Massachusetts, her 
lawmakers and signers, has given a reception to the devil and said, 
"Release to us Barabbas and crucify Christ." I think you say not 
so — in words, in actious you say so — your actions are what you 
work with — you want us to take your words. We will not. When 
Peter Quackenbush said, "Show me a Christian man or Christ like 
man." Let me ask a few questions, as some would claim not to be 
like Barabbas. Doth a godly man make cards, dominoes, chess, 
croquet, or any of these worldly things — none of sense but will ad- 
mit the worldly course of these things — with horse trotting, racing, 
quoit pitching and strong drink, to remain so men can get at it 
and to be used at parties and in Congress, etc. These men, some 
of them, will say if that church will allow those negroes to sit thus 
and so, they will not get along, and the result is a nigger seat comes 
up in the back side of the church ; and when it comes sacrament 
time, they will say, Come one, come all; and when they think 
all the white ones are through, they will say, Come now, colored 
ones, and the colored starts for to partake as I did once. They 
will say if a white one starts to partake with a colored one — they 
will say, Hold on, colored ones. Why not have said hold on 
white ones, as it was colored ones time. I had to go back 
while the two white ladies partook alone at the big altar. After they 
got through, Minister Stebbens said, "Come now, colored friends." 
In actions he said the whites have got done. W e colored ones 
went and had to drink after the whites, when he would not let them 
drink with us. This is what they call Christian union. Are not all 
these things counsel of the ungodly? Doth not the ungodly say 
these things are right, and those that walk in the counsel say the 



48 

same thing? Whoever walks in the counsel of the ungodly will do 
as the above saying is. Strong drink will stay in the world. Cards, 
chess, croquet, dominoes, horse racing and all these things, that is bait 
for gambling and sin — only damnation will deny that a man can walk 
in the counsel of the ungodly and be saved. This the church in ac- 
tions teaches. They chose Barabbas, which is walking in the coun- 
sel of the ungodly. I say again to make it plain, that damnation 
or the devil will make men believe they can walk in the counsel of 
the ungodly and be saved. See Psalm i, i and 2 verses. If a man 
is blessed that walketh not in the counsel of the ungodly how is he 
that walketh therein ? Sir, if the counsel of the wicked is to keep 
strong drink in the world, look out sir, you are handling edge tools; 
they will cut you. These verses in this psalm seem to be addressed 
to the church members, as they ought to be the light of the world. 
Sinners doth not think it is a Christian's place to do wrong. If 
you do wrong they will soon see it. 

When we look at the work that God wants done in the harvest 
of the world, see what a harvest, and when we see what the people 
was on the earth in one year, it reminds us of the number that John 
saw. See Gen. Strebbitski, who was selected by the international 
statistical congress held at The Hague to prepare a report upon the 
area and number of inhabitants in the different countries of Europe, 
has completed his labors, the gist of them being that the total area 
of Europe is 6,233,060 square miles, of which 3,423,185 square 
miles belong to Russia, 391,000 to Austria-Hungary, 338,000, to 
Germany, 333,435 to France, 312,810 to Spain, 281,615 to Sweden, 
203,375 to Norway, 196,615 to Great Britain and Ireland, 180,310 
to Italy, 163,350 to Turkey in Europe and Bosina, 88,810 to Den- 
mark, 82,125 to Roumania, 55.690 to Portugal, 40,435 to Greece, 
30,375 to Servia, 25,875 to Switzerland, 20,625 to Holland, and 18,- 
430 to Belgium. The Russian Empire in Europe alone covers more 
than half of the whole continent, embracing the kingdom of Poland 
the Grand Duchy of Finland, and part of the Caucasus. Russia 
also stands'far in advance of all other nations in respect to her pop- 
ulation, which is given by Gen. Strebbitski at 93,000,000, the coun- 
tries which come next being the German Empire 47,200,000, Aus- 
tria-Hungary 39,900,000, France 38,300,000, Great Britain and 
Ireland 37,200,000, Italy 30,000,000, Spain 16,900,000, Switzerland, 



4:9 

7,90°>°°°> Belgium 5,850,000, Roumania 5,400,000, Turkey in Eu 
rope 4,900,000, Sweden 4,700,000, Holland and Portugal 4,400,000 
each, Denmark 2,190,000, Servia 2,000,000, and Norway 1,960,000. 
The density of the population is very different, for while Belgium 
has 201 inhabitants to the square kilometer, f of a mile, Holland 
133, Great Britain and Ireland 119, Italy 105, the German Empire 
86, Switzerland 71, and Austria-Hungary 50, Spain has only 35, 
Turkey 27, Russia 17, Denmark 15, and Norway 6. But the pop- 
ulation of Russia is increasing at the rate of 1,250,000 a year, and 
in half a century it will at this rate exceed 150,000,000 This fin- 
ishes the square miles of Europe. Then her vast population — and 
how many choses the strong drink, Barabbas ? Our world, our 
government is ungodly. Who can deny this when we have a con- 
gress that can ask a Jew that disbelieves that Christ has come, to 
pray at the opening of congress, that power in that body must be 
ungodly in its ruling features. It now gives counsel to sustain the 
drink. Cures, as plain as a thunder clap; our government knows it 
is ungodly, she makes her subjects walk in her counsel by law. Oh> 
Barabbas thou art chosen and Christ killed. 



"IF I REGARD INiaUITY IN MY HEART THE 
LORD WILL NOT HEAR ME." 

PSALM lxvi : 18. 



The question is asked time and again, what is the matter that 
we don't have such revivals as we used to have. Some say we do. 
others say we do not. At last we come to no agreement in the 
matter and leave it where we began; no agreement reached or final 
conclusion of the subject. If we have a large number of converts 
is it safe to put them in the church ? This is the question, a great 
one, to answer. Nowadays it has got to be fashionable to join the 
church, and we cannot say if this large number is truly converted 
or not — but what is true is — the church likes to take them. In 
short let me say, that the church resorts to wrong things to keep up. 
She doth regard iniquity to keep up, when she keeps members that 
will send their milk Sundays to the cars for shipping. The excuse 
of these members to their pastor is the poor babies. Why do you 
not say the dollars. If you did not get that dollar, no milk would 
be shipped, and you lie sir, if you say otherwise. Your soul is too 
narrow and contracted, I think, to give the milk without pay. It 
makes no matter if you know you are doing wrong or not, the act 
you are doing is wrong; therefore the Lord will not hear you when 
you pray. I have heard some of our ministers side for the cars on 
the account of the babies; but milk punch is what they want, and 
men made feeble through drink, etc. They want a good share of 
the milk for punch. The strong drink questson is another regard 
that God will not hear you for. When he saith "woe to him that 
puts the cup to his neighbor's mouth," he meant every word. If you 
put or keep it there, you keep it there when you keep strong drink 
in the circulation, when we know it is killing thousands. 

Religiously educated — this is a phrase used by Deacon Williams. 
I never understood the phrase so clear before — to be educated in a 
religious way is a great thing. It means a man has the same col- 
lege of religion as you do of college. College has no right to die- 



51 

tate religion. Religion will give a man all the qualification that is 
wanted to preach. This is a point that meets with great opposition. 
We all know that a man, unless he goes through a certain form and 
belongs to some church, cannot have a seat in the pulpit. I do 
not care if it is Christ himself, a man may be called of God, and unless 
he has the same credentials that a rascal may have, he cannot have 
a seat in the pulpit. When a man is called of God a rascal cannot 
have his credentials. Give me the credentials then that a rascal 
cannot have. Our colleges will step in ahead of God, and give a 
man the title of Dr. They seem to take it on them to know more 
about God than the man that is religiously educated. Please hear 
what Paul saith, "Though I speak with tongue of men and angels 
and have not Charity" — see ist Corinthians, 13th chapter. Charity is 
love. Oh, says one, Charity is giving to help the poor fatherless 
and the widow. Charity, sir, is not that, although that comes from 
Charity-see the mentioned chapter, "Though I bestow all my goods 
to feed the poor, etc." Though I speak with tongues of college 
men and of angels and have not Charity, I am or become as a 
sounding brass or a tinkling cymbal. This shows that Charity does 
not consist in giving — but is love religiously educated. A certain 
bishop said once that a man was not fit to preach under two or 
three years after leaving the college. Sir, if college spoils men for 
preaching, how can they give the title Doctor? They conferred the 
title on a Catholic priest of Doctor of Divinity. Can such men be de- 
pended on as teaching aright? Man that is religiously educated is 
the man to give the D. D. title, but if a man is like Paul was, we[| 
educated and have the devil knocked out of him so as not to let 
college rule the matter, then it will do ; but when a Protestant can 
give a Catholic priest the title of Doctor of Divinity, he is against 
himself. Do you now see what the matter is? Supposing a lawyer 
could not handle his case, a conducter his train ; the engineer 
could not tell what his engine wants ; a te icher could not tell his 
scholars anything about his book ; a sea captain could not tell his 
course on sea ; what would become of him. etc., and how doth he 
know what he is about ? The captain knows by his chart, because 
he understands ; the lawyer understands his work ; the teacher his 
work, etc., until you reach all men of profession. Some ministers ex- 
cepted, they do not know what the matter is. If they would look 



52 

over things and see that we cannot do those things aforesaid and 
have revivals in the church. Iniquity is regarded ; ministers and 
people pray enough if they were all heard, to save the world, but 
your prayers doth not seem to go high. At meeting times our min- 
isters want to do all the work, and when they want prayer done they 
call on professor such and such a man, calling by his name, saying 
Professor So and So, will you pray ? They seem to use big fish bait 
to catch fish with, which is contrary to fishing rule. Always use 
small bait fish and shiners at that. Chubs are tough bait,but the fish 
cannot see them as far as they can shiner bait. Christ fished for 
me. He got the bait in the highway and hedges and lanes. As 
for big men as fish bait, they said, "I have married me a wife, there- 
fore I cannot come. I bought me oxen and land, etc., and there- 
fore cannot come." They would not be fished with, so Christ sent 
to the highway and hedges. He fished with small bait, not a col- 
lege worm or chub bait, but an ocean shiner ; one of them from the 
coast of Beulah, where the waters or waves wash up from the delec- 
table mountain. Those fish have lived so long basking in the sun- 
ny or on the sunny shores, that its garments are all white, its coun- 
tenance are bright; when Peter saw the glorious sight and said, 
"Lord, it is good for us to be here." He saw Moses and Elias 
talking with Christ. They had been so long in heaven that they 
shone. Peter, being a fish, see the bright bait, and he had to bite. A 
shiner can be seen from afar. Old fisherman, all or most of them, 
like shiner bait. Also, Christ knew they must tarry in Jerusalem 
till endowed with power from on high, or religiously educated. I 
have seen ministers stand like an old black dog we once had named 
Ino. If we boys was at a mouse or squirrel in a hole, the old dog 
would stand by the hole and never motion. When he see the game 
come near, he would pitch and catch it. So with some ministers ; 
they will stand up and say, k 'Now, brother, brief, brief," as if a 
man did not know as much as they did about matters. They will 
hurry things to death when Christ saith, tarry ; or they did tarry for 
the promise of the father. But now days they will try and see how 
many can speak in five, ten, fifteen, twenty or thirty minutes, and they 
will tell how many spoke in such short time. How can God hear 
men when they pray, in a hurry to get home or the meeting out in 
season ; care not if they get the blessing or not, and when the 



53 

meeting is out, they will stay and talk half an hour. But hurry the 
closing of the services. Say what you may about hurry and fish, 
and yet the church seems to use the biggest fish bait thev can find. 
Dr. So and So, Hon. So and So, LL. D. D. So and So, M. D. So 
and So, Rt. Hon. So and So, etc. How can God come under such 
jaw-breaking tilles. I have been in places where the minister 
thought a black man would hinder revivals. 

Now ministers stop for God's sake and don't lie with your actions. 
Look at what you are doing. You claim to be watchmen on the 
walk of time; all sins you are to report at headquarters, but we 
have to report you as transgressors. I am sorry to speak of your 
shame. Watchman, where can your mind lie when you are in such 
haste. I will illustrate it by a little boy, whom his mother had him 
to say his prayers. His mind was otherwise taken. He commenc- 
ed saying "Our Father who art in heaven," "Pop goes the weasel," 
"thy kingdom come, thy will be done," "Pop goes the weasel/' etc. 
You can see where his mind was. How can God save souls through 
such a bait or church ? I think when they want those strong drink 
men to help pay for the property, that is illegal with God — when 
the property is killing as arsnic or any other deadly poison — which 
is property. Hogs is called property, but Christ did not regard in- 
inquity; if he had he might have saved the whole herd of hogs that the 
devil went into. They tried to make a fuss, as they do now, but 
we do not read that any paid for the hogs that the devil was in, and 
if the devil has got in the strong drink traffic, which I think he has, 
I hope God will let him rush down the precipice into the sea of 
prohibition. The devil knows where he could make trouble, is the 
reason he wanted to get in the hogs I do not say the devil has 
got in our food or strength of our food. I think he handles it to 
make food scarce, that starvation may come to you and everybody's 
house; rich and poor. You speak to men about these things and 
thev will say as a man did to me, said he, or I said concerning 
church music, "Dr. Clark regards it as iniquity" — see Amos 6th 
chapter — where the prophet said that invents unto themselves in- 
struments of music as David putting a woe on it, and yet it is not 
heeded. Said a man "music sounds well with singing." It seems 
to make no matter, right or wrong, as long as music sounds well. 
But remember when you put on the profession of Christian, you put 

8 



54 

yourself in Christ's stead, so that if you take a strong drink, your 
actions saith, Christ did so, which you lie. When you can take 
your milk to the Sunday train, you say in actions again, Christ did 
so. This is the way you show to the world when you put yourself 
in Christ's stead, having a garb of Christianity. How can God 
hear us when we regard iniquity in our hearts ? Paul says, "I pray 
you in Christ's stead be ye reconciled to God." If this is the case 
with that you are reconciled to God, you will stop Sabbath break- 
ing. Can a revival go on, if it is a revival; God only knows what it 
is, I am not to judge. They want to rule the metting with their 
two or three minutes praying; stinting God. If they have him to 
work there ought to be a long time as well as a short time to speak, 
to give the right way. When we run a meeting under whip and 
spur, God must be lost right off. Then comes "pop goes the weas- 
el." Paul talked till midnight. He did not have a race meeting 
and then brag how many spoke in one hour. Friends, this state of 
things cannot save. We must not give a lame offering if we do fear 
the result. God is not mocked. Once spitting in the face of God 
is too much. How dare we come to God when we regard iniquity 
in our hearts. The Psalmist understood the matter. He knew 
how it was. He had the trial of it when he got Uriah's wife from 
him. Let the case be in our day, and how quick they will keep 
still; don't say a word about it; hurt not the man. The Bible tells 
the thing square out, and yet they will find fault with the Bible and 
say they don't believe it, but quote David's wrongs, Solomon's 
wrongs; and all the rest that doeth wrong. See the first chapters 
of Revelations. No iniquity is regarded, one sin would damn all 
these churches, etc., etc. 



DELIVER MY SOUL FROM THE WICKED. 

PSALM xvii : 13. 



"Deliver my soul from the wicked, which is thy sword." Thy 
sword; don't forget what it saith, it saith "thy sword," and if the 
wicked is the sword of thee — of thee— remember it saith of the 
Lord — is this now plain and understood ? Some quote scripture in 
a way that none can understand it. I will name the text again, 
Psalm xvii., 13 — see for yourself, and don't say its from a negro 
or quick talk nigger. Thy sword. First, then, how can the wicked 
be the sword of the Lord ? I answer, we do not expect righteous- 
ness from the wicked, and he doth not claim to be so. When I 
speak of the strong drink question, I do it not because I think the 
sinner is all to blame. Horse that cannot see is not to blame for 
falling off the precipice ; but them that claim to see. I speak now 
of the common sinners. I have not got to Washington yet. These 
sinners are clever ones — the kind that I shall speak of. I do not mean 
the sinner that is the sword of the Lord, and the other kind are two. 
To make it plain, we all know that there is a kind of sinner that you 
can trust your life in their hands, as well as professors that you can- 
not trust your life in their hands. We will mention the sinners that 
you can trust your life in their hands, and then we will mention the 
professors that you cannot trust your life in their hands. The ones 
you can are of this stamp. I was once in East Taghkonic, when a 
boy, at a horse race, when a wrestling match was got up, and I was 
the one from West Taghkonic and East Gallatin, Columbia county, 
to match East Taghkonic's column. We came together, when the 
man of about 23 to my 16 came under me twice out of three 
times. This, you see, made a great time in East Gallatin and 
West Taghkonic, of rejoicing them for fighting as a boy. When an 
officer see I had done enough, he stepped in the ring and said, 
"King, you have done enough." He commanded peace. This 
ended the scuffling; the sword of the Lord had come. They used 
to call him lazy John Smith. Many in Taghkonic knew him by 
that name, as well as they do me in New York State by the name of 
King Brown. This they called me when a boy and some do yet. 



56 

The officer was a wicked man, and I a wicked boy ; but the Lord 
through him stopped that. But after that a man by the name of 
Jim Decker, a man of a lion's make, went for another man who was 
making a stir after the officer had stopped the wrestling, and back- 
ed him down. Years passed on, and as I had become converted 
and attended church, I was coming up from West Taghkonic after 
church. I see a carriage coming, and when even with me a man 
went to look out of the carriage, and lost his balance and fell to the 
ground. The wagon wheel ran over his head, and the blood ran 
down his face, and tears mingled with it. I kept my feet agoing, 
but my ears were inclined to the man and driver talking. He said 
to him, "Ji m > do you want to go along ? " "No," said Jim, so 
drunk he did not know what he wanted and hurt by the fall. The 
driver went on and left him in the road with hat off and a cold day. 
The thought came to me, "East Taghkonic scuffle ; he is the man 
that saved you." I stopped as if I had been shot, almost. I up to 
him ; we both wept. " What is the matter, Jim," said I. I fixed 
up his pants, got his hat and put it on his head, and would have 
stayed all night to save him if need be. The next was to get him 
to a place to warm himself. He had saved me, and now I will him. 
In my thinking to get him the half mile to save him, a man, an Ir- 
ishman, came along that I knew. Said I, "Jimmie," this was his 
name too — "will you take him down with you and see that he gets 
to the tavern ?" Said he, "He is so bloody I am afraid to be seen 
with him. They may think we have been fighting,'' It was so I 
could not blame him — they would think so. "But," said he, " I 
will let him go ahead, and I will see he gets safe there all right," 
and he did. I see them go, and thus the sword the wicked was 
saved for that time. He proved a true sword in the hands of the 
Lord to save me, as a colored man stood little chance without 
friends. David did not mean when he said, "Deliver me from the 
wicked, which is thy sword," that he did not want them to help 
him, but if the Lord sent them against him. Is this all about 
James Decker ? Oh, not all ; he went to a place called Gager 
place, in East Taghkonic, to an election, got drink in, and on his 
way home lost his way, got in a large creek, broke through the ice, 
and through a desperate struggle he reached the bank and froze to 
death. Some say drink in a man will keep him from freezing to 



57 

death. It is not so. If so, why did he, Jim, freeze ? His cries 
were heard by some but not by me. I was over two miles away,butin 
sight of the hills around the place of the death. The night of his 
death was a foggy, dark night. I remember the night and its looks. 
It rises yet to my view. Nothing but drink could have caused his 
death on that night, as he was familiar with the country of his birth. 

The next sword of the Lord in wicked men, was at East Chat- 
ham, Columbia county, at a camp meeting. After the meeting was 
over, I went in a tavern to get something to eat. I was followed 
by two men. They was gentlemen; no mistake. They came in; they 
kney the tavern keeper; walked up to him or spoke to me about 
praying in the tavern . I was bashful, which a Christian ought not 
to be. It was not custom with us — or as I was young in the cause 
I did not pray. They see 1 was a little taken back and said, "you 
shall not be hurt; don't be afraid." I think they said, "you shall 
not be hurt." I think God gave them that feeling to me. For all 
that they heard on the camp ground, none was like me. We read 
the Lord takes the poor of this world. If I had been a grammarian 
or a college man, they would not said what they did, as on the 
camp ground you know college and grammer men are afloat. But 
come after me; a black and crooked ungrammatical, uncollegestruck 
man, and hard to spell straight, and then don't after being hard 
at work. I never forgot the time; I say may the Lord bless these 
men. 

The next sword of the Lord in unprofessors. I will not say 
wicked, but unprofessors, and yet they know they follow sin, which 
makes them wicked. I don't want them to think I hate them; I do 
not. I said next it was in Clavarack. I stopped at a tavern. I 
wanted to go to Mellonville. I went out of the tavern. A man 
drove up; the tavern keeper stood there. Said I, "are you going 
near Mellonville?" "No," said he, "I am not." The tavern 
keeper looked at me, as I had a broken knee. Said he, "that man 
is going right where you want to go." He looked down the road, 
"there," said he, "is one coming. If he don't let you ride if I don't" 
and then stopped. When the man drove up, I knew him. He 
was a Methodist local preacher. The tavern keeper knew us both, 
and yet I did not know him. The eyes of the unprofessors are on 
us. They know our profession, when we think they do not. I 



58 

went once out west, and on my way, said an unprofessor, "you bet- 
ter take something with you to eat." Said I, "I will get it." "No," 
said he, "you will not." "I will," said I, but I got something after 
being told to leave the eating. I thought when the cars 'ran up I 
would wait till all was out of the room. I did so and then went in. 
There was only one young man in the room. Said I, "I want some- 
thing to eat." Said he, "you cannot have it here." Said I, "I am 
hungry; I must have it." He waved his hand for me to leave. "I 
am hungry." I was. "You cannot have anything to eat in here.'' 
"I don't want to eat it in here, if I can get it." He after awhile 
gave me a piece of pie, and then said go. Said he, "you must not 
blame me." "Oh no," said I, "I suppose it is against your rules or 
custom." "Yes," said he. That no and unprofessor told the truth. 
I did suppose they would sell things in Rochester railroad eating 
house if a man was black, and could not eat it in the room. If I 
had poked myself in as some of our colored folks wants to in the 
skating rinks, I should not thought so much of it, but I did not. I 
stopped at another place after leaving Rochester. I went on the 
Erie road. I came to another eating place, but kept one side 
until I got a chance to speak to the folks of the proprietor, and he 
heard me and told the boy to let me have no crackers. "Can you 
not let me have something else?" "No," said he, when the table 
was all loaded. One man looked up. I knew his countenance, 
but cannot call him by name. We said nothing to each other. Of 
course he thought and I thought. As for Rochester, they ought to 
be used to color, as Fred Douglass lives there. Ah, dont let me 
forget he is part white, come to think thats it. 
Ah, ah old Brown you hit it that time. I could say more 
on the hit, but I said the professors we would notice next, that you 
could not trust your life in their hands. That kind is that has the 
form of godliness, bnt deny the power thereof. From such turn 
away; see Second Timothy, third chapter, 9th verse. These are 
the kind you cannot trust, and yet how plenty they are. Our bank 
defaulters are most of this kind, crying out "moderation," and say- 
ing "God is not the author of confusion," and they will quote so 
quick that there was a whirlwind, but God was not in that; after 
that an earthquake, and God was not in that; but the still, small 
voice, that say they he was in. So you claim to be as the still, 



59 

small voice, not make much noise but still and God in you. Now, 
sir, if God is in a robber, then the whole Bible has made a mistake. 
By what you say, you claim to be the nearest right, because you are 
still. Did Christ ever find fault of making too much noise, or mak- 
ing any noise in his cause ? But did he not say, if these would 
hold their peace the stones would cry out? See Luke 19th chap- 
ter, 40th verse. It makes no odds what we read, they will have 
their way, and they will say like damnation doth, God is not deaf. 
If they can keep the true child of God still they will, and sound the 
organ; and their ah-men in place of amen — like distant thunder — 
not their ah-men like distant thunder, but their organs. Our minis- 
ters we all know uses moderation. These professors I fear as much 
as I would Judas. Sir, you may say to them all the scripture in the 
Bible that will prove you right, and they will say to you I do not 
like noise. Such persons if they are in your banks, if you have go t 
your money in that bank, draw it out, is my advice, for whoever 
goes against the Bible cannot be right. If the Bible is our guide, 
then follow that and not ourselves. This kind of people is the 
ones you cannot trust your life in their hands. They are the kind 
that largely makes up the congress in Washington. Like Uncle 
Sam, having the form of godliness, but denying the power thereof. 
From such turn away. See again Second Timothy, 3d chapter, 5th 
verse. If we would turn away when we are commanded to, how 
much better for us it would be. If we should go contrary to our 
laws to mind the Bible, how much better it would be for the peo- 
ple. When slavery was, most of the people was professors, and 
most of the people said, "poor slaves, set them free." But who 
said "give them something to start on before they are free ?" A 
colored man has but a small chance. I have experienced this. I 
spent most of my life's money in taking care of my mother, and 
when she died Williams — Grosvenor Williams — claimed the house 
as his, when if I had been a white man he would not acted so. A 
man trying to keep a man's house without the first spark of right 
to it, is worse than for a mans being in slavery, having the name of 
being free, and not free. I would rather be a slave and done with 
it, than to be served as Williams was trying to serve me, and back- 
ed by the law as he claims. This half-way freedom is a poor thing. 
I say again I would rather be a slave without liberty, than to have 



60 

no freedom when you are free. What I have written is not because 
I hate the men of strong drink so, but because the truth is kept 
back and I cannot write the Bible truth and write otherwise. Min- 
isters have shunned to declare the whole counsel of God as they 
ought. When we declare the whole counsel of God, we must put 
all things in one chain, slavery, strong drink, bank robbery, color, 
professors, lying, ministers preaching for pay, church members say- 
ing these rum men are so and so, and sir, you will have more to 
answer for than they. Sir, see Luke 13th. chapter, 3, 4, 5th verses. 
Here you have the sum of the whole matter. Ye that find so much 
fault with the wicked, except you repent you will all likewise perish 
You have got your form of worship so nice that none is welcom e 
but the rich, and if he takes a drink and gets drunk occasionly, 
you will cover it for him on the account of his money ; but let a 
poor man get drunk, oh, oh! he has inherited that and it is very 
wrong, and so it goes. These out-breaking sins, they look at and 
in very low society, and the same acts in big society is looked on 
with a smile. But take such men as Chester Bevens and Jack Mc- 
Donald. James Sharts, Morris Lahe, and thousand of others. The 
professor is in the church and drink some of them as the men spok- 
en of ; but these men spoken of and the thousand of others doth no 
more, and are no more guilty then those professors, and except the 
professors repent they will all likewise perish with God. The thing 
is straight spoken in plain terms, hear . and who those that doth the 
act and not the man that has Hon, Hon, Hon, etc. That will not 
save him. The promise is, all will perish except they repent. I 
say again with God, things are straight spoken in plain terms. Hear 
what is said — said to who — those that doth the acts and not the 
man — that is all men may not do wrong all of them, but whoever 
doth the acts or wherever in whom wrong acts are found. Who 
wonders God takes the wicked to be his sword. There is a reason 
for that — his taking the wicked as his sword. I have had them as 
friends well. A professor say there is Brown; he is so sensitive that 
if a minister should say not let one wait for the other, all may speak 
and then the minister puts him down after he has given all, old 
Brown when the minister said all — took it, Brown did — that he 
meant him. He don't seem to know that all, now a days don't 
mean him; this is I. D. Pope's translation, the Baptist minister here 



61 

in Lee, Mass. Just because the minister served him so mean and 
it was at the Methodist he came at. H. B. Janitor said he, "you 
had a close communion prayer meeting the other night. You see 
how sensitive Brown is; but'L. F. Hurd told him he better not say 
much about it, as I. D. Pope was thought much of in Lee, and it 
would hurt Brown. Now he takes it that if the truth was spoken 
about I. D. Pope would hurt him in Lee, that it shows what the 
people is, so he goes on and even brings scripture to prove it — see 
Isiah, 24th chapter, 2nd verse, "and it shall be as with the people 
so with the priests," etc. You see by this he wants to make out 
that you can tell the priest by the people. If the people are fuuny, 
the priest must be. Of course the bible gives us to understand 
things so, but this is spoken in the Old Testament. Stop sir, you 
don't know what you are about. You say that is in the Old Testa- 
ment. How senseless, and yet a D. D. Is not the commandments 
in the Old Testament, and why do you want to lay aside this chapter? 
This is not honesty for you to do. I say if I must be hurt for tel- 
ling the truth, it shows that the people has got above God, as I 
thought some had, and was as funny as their minister. Sir, I 
favor no man that will show respect. Brown did not feel right be- 
cause I. D. Pope said to him "be short" and not to the rest. He 
seemed to think that he did not want any telling any more then the 
whites, when he knows he is black. We are going to have a cellar 
for niggers. This is what actions saith. Of course he was not 
there that night. He slammed the door and went home, but some 
one had to go and tell him how I. D. Pope asked the rest and stop- 
ped him. Said "Brother Parker will you speak ?" "will you speak, 
Sister so and so," "Old Brown you stop. We don't want to hear 
you." This is what actions say plainer than words : "Be brief, be 
brief brother, brief" etc., etc. 



CRONOLOGICAL AND HISTORICAL. 



Antitheses Inchus Argos, the most ancient city of Greece, B. C. 
1856. Destruction of Sebastapol by the Allies, A. D. 1856. Birth 
of Esau and Jacob, B. C. 1836. Ascession of her Majesty Queen 
Victoria, A. D. 1837. Death of Abraham, B. C. 182 1. Death of 
Napoleon I., A. D. 182 1. The deluge of Ogyoes in Attica, B. C. 
1798. The French overrun Italy under Napoleon, A. D. 1796. 
The death of Joseph in Egypt, B. C. 1635. The treaty of Prague 
with the Protestant estates of Germany, A. D. 1635. The chronol- 
ogy of the Arundelian marbles begun, B. C. 1582. Pharaoh's edict 
and the birth of Moses in Egypt, B. C. 157 1. The massacre of St. 
Bartholomew, A. D. 1572. Cecrops founded the kingdom of 
Athens, B..C. 1556. Elizabeth ascends the throne of England, A. 
D. 1558. The foundation of Troy by Seamander, B. C. 1546. The 
death of Martin Luther, A. D. 1546. The council of the Am- 
phietyons first instituted, B. C. 122, and first voyage around the 
world accomplished, A. D. 1522. The building of Corinth, B. C. 
1520. Sweden and Denmark united, A. D. 1520. Cadmus builds 
Thebes, B. C. 1493. Columbus discovers America, A. D. 1492. 
Cadmus introduces letters into Greece, B. C. 1493. The Arabs in- 
troduce algebra into Europe, A. D. 1494. Moses brings the chil- 
dren of Israel out of Egypt, B. C. 1491. Ferdinand drives the 
Moors out of Spain, A. D. 1491. Canaan taken by the Israelites, 
B. C. 145 1 ; Constantinople by the Turks, A. D. 1453. Writing of 
the Pentateuch, B. C. 1452. Engraving on copper invented, A. D. 
1459. Minor, king of Crete, B. C. 1406. James I., king of Scot- 
land, A. D. 1406. The Argonautic expedition (Newton 937), B. C. 
1263. The first parliament of England, A. D. 1264. Semiramis, 
queen of Babylon, B. C. 12 15. Magna Charta granted by King 
John, A. D. 1 2 15. The Trojan war begins, B. C. 1192. Troy 
taken by the Greeks (Arun Marb 1209), B. C. n 84. Jerusalem 
taken by Saladin, A. D. 1187. Ireland conquered by Henry II., A. 
D. 1 172. Saul, king of Israel, William the Conqueror, king of 
Englang (Doomsday book), A. D. 1079. David, king of Israel, B. 



63 

C. 1055. The Turks take Bagdad, A. D. 1055, and Jerusalem, A. 

D. 1065. The temple of Solomon dedicated, B. C. 1004. Churches 
first built in the Gothic style, A. D. 1005. The poems of Homer 
brought from Asia to Greece, B. C. 886. The University of Ox- 
ford founded by King Alford, A. D. 886. Destruction of Nineveh 
by Arbales, B. C. 820. Saxon heptarchies united into the kingdom 
of England, A. D. 827. The first olympiad begins, B. C. 776. 
Charlemange sole monarch of France, A. D. 772. Foundation of 
Rome, B. C. 752. Foundation of the Moorish kingdom in Spain, A. 
D. 756. Sennacherib invades Judea, B. C. 711. The Saracens 
conquer Spain, A. D. 713. Judith kills Holofernes, the Assyrian 
general, B. C. 688. The Saxons totally subdue the Britons, who 
retreat to Wales, A. D. 685. The forty years of Ezekiel begin, B- 

C. 625. Nebudchadnezzar takes Jerusalem, Jews captivity, B. C. 

606. The Pantheon at Rome dedicated to Christian worship, A. D. 

607. Birth of Cyrus the Great, B. C. 599. Conversion of the 
Saxons to Christianity, A. D. 596. Crcesus reigns in Lydia, B. C. 
562. Italy conquered by the Lombards, A. D. 568. Confucius, 
the Chinese philosopher, born, B. C. 551. The kingdom of Poland 
established, A. D. 550. Cyrus takes Babylon and ends the empire, 
B. C. 538. Bellisarins takes Rome and subdues the Autrou-Goths, A. 

D. 537. Daniel prophesies, B. C. 534. Justinian publishes his 
civil code, A. D. 529. The Jews rebuild the second temple, B. C. 
520. Computation of time by the Christain era commenced, A. D. 
516. The Tarquins expelled frome Rome, B. C. 509. Paris made 
the capital of France, A. D. 510. Institution of the Saturnalia at 
Rome, B. C. 497. Conversion of the Franks to Christianity, A. D. 
497. Battle of Marathon, B. C. 490. Battle of Soissons,. A. D. 
485. Athens rebuilt by Themistocles, B. C. 476. Rome taken by 
Adoacer, fall of the empire, A. D. 476. Great eruption of ^Etna, 
B. C. 476. Great eruption of Vesuvius, A. D. 472. The Persians 
driven from Greece, B. B. 449. Attila overruns Italy, A. D. 448. 
Malachi, the last of the prophets, B. C. 430. The Romans finally 
withdraw from Britain, A. D. 425. Retreat of the 10,000 Greeks, 
B. C. 401. Alaric, the Goth, ravages Italy, A. D. 400. Philip of 
Macedon, B. C. 361. Julian, ihe apostate, A. D. 361. Pyrrhus 
defended by the Romans, B. C. 276. Zenobia defeated by Aurel- 
ian, A. D. 273. Library of Alexander founded, B. C. 283. Dio- 



64 

clesian, emperor of Rome, A. D. 167. Martyrdom of Polycarp in 
Asia, A. D. 167. Antichus besieges Jerusalem, B. C. 135. Adrian 
rebuilds Jerusalem, A. D. 137. Marius and Sylla, B. C. 98. Trajan 
forbids Christian assemblies, A. D. 45. Jerusalem taken by Titus, 
B. C. 70. Jerusalem taken by Pompey, A. D. 63. Catiline's con- 
spiracy, B. C. 62. Boadicea's triumph over Romans, A. D. 61. 
Csesar passes the rubicon, B. C. 49. St. Paul preaches at Athens, 
A. D. 50. Julius Caesar killed in the senate house, B. C. 44. St. 
Mark writes his gospel, A. D. 44. End of the Roman common- 
wealth, B. C. 31. Crucifixion of our Saviour, A. D. ^^. Temple 
of Jews shut, B. C. 10. Birth of the Saviour of the world, A. D. 1. 
Governments of Europe in 1859 — first the name of the sovereigns 
and their title ; next the State they govern ; next, form of govern- 
ment ; next the square miles of the State or place ; next the popu- 
lation of State or each place ; next, date of enumeration of each 
place; next the religion of each place or State. Oscar I., king of 
Sweden and Norway, limited monarchy with legislature, square miles 
this place 170,715 — 121,721 — population of his place 3,433,803 — 
1,328,471 — miles of his place 1849 — 1845 — religion of his place, 
Lutheran. Alexander II., emperor of Russia, absolute monarchy, 
square miles of his place 2,120,397, population of his place, 60,- 
362,315, date of enumeration, 1846, the religion of his place, Greek 
church. Frederic VII., king of Denmark, limited monarchy, with 
provisional State, square miles of his State, 21,856, population of 
his place, 2,296,597, date of enumeration, 1850, religion of his 
place, Lutheran. Victoria I., queen of Great Britain, limited mon- 
archy, lords and commons, square miles, 116,700, population of the 
place, 27,435,325, date of enumeration, 1851, religion, Protestant 
Episcopal. William III., king of Holland, limited monarchy, two 
chambers, square miles of his place, 13,890, population, 3,267,638, 
date of enumeration, 185 1, religion of his place, Reformed. Leo- 
pold I., king of Belgium, limited monarchy, two chambers, square 
miles of his place, 11,313, population of his place, 4,359,090, date 
of enumeration, 1849. Lutheran is the religion of his place. Fred- 
eric William IV., king of Prussia, limited monarchy, two chambers, 
square miles of his place, 107,300, population of his place, 16,346,- 
625, date of enumeration, 1849, religion of his place, Evangelical. 
John, king of Saxony, limited monarchy, two chambers, square 



65 

miles, 5,705, population, 1,894,431, religion of his place, Catholic. 
George V., king of Hanover, limited monarchy, two chambers, 
square miles of his place, 14,600, population of his place, 1,758,847, 
date of enumeration, 1848, religion of his place, Evangelical. Fred- 
eric Francis, grand duke of Mecklenburgh Schwerin, limited sover- 
eignty, one chamber, square miles of his place, 4,701, population of 
his place, 543,328, date of enumeration, 1851, religion of his place, 
Lutheran. George, grand duke of Mecklenburg Strelitz, limited 
sovereignty, one chamber, square miles of his place, 907, population 
of his place, 96,292, date of enumeration, 1848, religion of his place, 
Lutheran. Peter, the grand duke of Oldenburg, limited sovereignty, 
two chambers, square miles of his place, 2,470, population of his 
place, 278,030, date of enumeration, 1851, religion of his place, Lu- 
theran. William, duke of Brunswick, limited sovereignty, one 
chamber, square miles of his place, 1,525, population, 268,943, date 
of enumeration, 1846, religion of his place, Lutheran. Adolphus, 
duke of Nassau, limited sovereignty, two chambers, square miles of 
his place, 1,736, population of his place, 428,218, date of enumera- 
tion, 1851, religion of his place, Evangelical. Charles Alexander, 
duke of Saxe Weimar Eisenach, limited sovereignty, one chamber, 
square miles of his place, 1,403, population of his place, 261,370, 
date of enumeration, 185 1, religion of his place, Lutheran. Ernest 
II., duke of Saxe-Coburg-Goha, limited sovereignty, one chamber 
for each duchy, square miles of his place, 790, population of his 
place, 149,753, date of enumeration, 1849, religion of his place, 
Lutheran. Barnard, duke of Saxe-Meiningen, limited sovereignty, 
one chamber, square miles of his place, 968, population of his place, 
163,323, date of enumeration, 1849, religion of his place, Lutheran. 
Ernest, duke of Saxe-Altenburgh, limited sovereignty, one chamber, 
square miles of his place, 491, population of his place, 131,780, date 
of enumeration, 1850, religion of his place, Lutheran. Leopold, 
duke of Auhalt-Dessau, States with limited powers, square miles of 
his place, 360, population of his place, 63,700, date of enumeration, 
1849, religion of his place, Evangelical. Alexander, duke of Auhalt- 
Tremburgh, State with limited powers, square miles of his place, 
339, population of his place, 50,411, date of enumeration, 1850, 
religion of his place, Evangelical. Gunther, prince of Schwarz- 
burg-Rudolstadt, limited sovereignty, one chamber, square miles of 



66 

his place, 405, population of his place, 69,650, date of enumeration, 
1849, religion of his place, Lutheran. Gunther, prince of Schwarz- 
burg-Sondersh, limited sovereignty, one chamber, square miles of 
his place, 358, population of his place, 60,002, date of enumeration, 
1849, religion of his place, Lutheran. Henry XX., prince of Rens- 
elder line, limited sovereignty, one chamber, square miles of his 
place, 588, population of his place, 112,175, date of enumeration, 
1846, religion of his place, Lutheran. Henry LXIL, prince of 
Rens young line, limited sovereignty, one chamber, square miles of 
his place, 588, population of his place, 112,175, date of enumeration, 
1846, religion, Lutheran. Leopold, prince of Lippe-Dewold, limited 
monarchy, one chamber, square miles of his place, 445, population 
of his place, 104,674, date of enumeration, 1849, religion of his 
place, Reformed. George, prince of Lippe-Schaumburg, limited 
monarchy, one chamber, square miles of his place, 205, population 
of his place, 28,837, date of enumeration, 1848, religion of his place, 
Reformed. George Victor, Prince of Waldeck, limited sovereignty, 
one chamber, square miles, 455, population of his place, 582,219, 
date of enumeration, 1850, religion of his place, Evangelical. Fer- 
dinand Landgrave, of Hesse-Hombergh, absolute sovereignty, one 
chamber, square miles of his place, 206, population of his place, 
24,203, date of enumeration, 1846, religion of his place, Reformed. 
Frederic, prince regent of Baden, limited sovereignty, two chambers, 
square miles of his place, 5,712, population, 1,362,774, date of enu- 
meration, 1849, religion of his place, Evangelical. Frederic Wil- 
liam, elector of Hesse-Cassel, limited sovereignty, two chambers, 
square miles of his place, 4,430, population of his place, 754,590, 
date of enumeration, 1846, religion of his place, Reformed. Louis 
III., grand duke of Hesse-Darmstadt, limited sovereignty, two cham- 
bers, square miles of his place, 3,761, population of his place, 852- 
524, date of enumeration, 1849, religion of his place, Lutheran. 
William I., king of Wurtenburgh, limited monarchy, two chambers, 
square miles of his place, 7,568, population of his place, 1,802, date 
of enumeration, 1820, religion of his place, Lutheran. Maximilian, 
king of Bavaria, limited monarchy, two chambers, square miles of 
his place, 28,435, population of his place, 4,519,546, date of enum- 
eration, 1850, religion of his place, Catholic. Francis Joseph I., 
emperor of Austria, absolute monarchy, square miles of his place, 



67 

255,226, population of his place, 36,514,466, date of enumeration, 
1 85 1, religion of his place, Catholic. Napoleon III., emperor of 
France, constitutional monarchy, senate and legislative body, square 
miles of his place, 203,736, population of his place, 25,781,628, 
date of enumeration, 185 1, religion of his place, Catholic Isabella 
II., queen of Spain, limited monarchy with legislature, square miles 
of her place, 176,480, population of her place, 14,216,219, date of 
enumeration, 1849, religion of her place, Catholic. Pedro V., king 
of Portugal, limited monarchy, one chamber, square miles of his 
place, 34,500, population or his place, 3,412,500, date of enumer- 
ation, 1 841, religion of his place, Catholic. Victor Emanuel II., 
king of Sardinia, limited monarchy, two chambers, square miles of 
his place, 28,830, population of his place, 4,916,087, date of enum. 
eration, 1848, the religion of this king's place I have not got, 
through some misplace of mine or some others, so the religion of 
his is not here. 

PLACES FOR NATIONS' PRISONERS. 

England in 1788 sent her first 750 to New South Wales. In the 
year 1840, transportation was stopped, but now sends them to the 
Andaman island in the bay of Bengal; up to 1879 — 10,000 are sent. 
Russia sends her to Siberia, 13,000 sent annully. Portugal has 
transported for 200 years to the west coast of Africa. Spain and 
France on the coast of Africa. Spain send hers to Fernando, Po 
angola is the colony for Portugal. France condems hers of her 
navy to Gaboon. Napoleon sent his political criminals to what is 
called the dry guillotine in the murderous climate of Cayenne, or 
to certain death spots in Algiers. All German prisoners, 150,000 
and 100,000 of these fall to the lot of Prussia. We see here how 
the criminals of nations are scattered over creation, and not likely 
much care taken of them. Some sent for doing right. Christ 
was condemned for saying the truth. They sought false witness to 
condem him. It was not strong lies enough. Then they asked 
Christ for the truth, and when he gave them the truth they con- 
demned him for speaking the truth. It was the truth. They con- 
demned him by first asking for it, and then killed him for telling. 
See Matthew 26 chapter, 64 and 65th verses, etc. He told them they 
should see him coming in the clouds of Heaven. Then the high 
priest rent his clothes. I do not suppose that those priests had 



68 

conference fitted with white men of their own picking, college men — 
high priests, they felt themselves so high, D. D., and yet was ignor- 
ant of godliness in the right sense. We have false witness now- 
adays as well as then. Our priests are false witnesses against 
Christ, now as well as then. God saith, Ye are my witnesses to 
tell how Christ is. I belong to God they say, and their actions say 
dancing is right, card playing is no hurt. Is not this false to Christ, 
to say it is not harm in so doing. Our high priests to-day is as 
then — crucify him with salarys of calls, or say God calls when one 
church gives more than others. Calls you — is that God? Such a 
call as that is good for nothing. Will men do that? of course they 
will. The man that went to reading Welch for Greek and Latin 
and the old deacons nodded approvingly, had the call through his 
education, as the deacons thought he understood Greek and Latin. 
See what they have done. See Matthew, 26th chapter, 59th verse. 
Its chief priets and elders and all the counsel sought false witness 
against Jesus, to put him to death. Why did they not seek the 
truth. They did not want that. They had it. Cursed set of hell ; 
see again Matthew, 2 chapter, 4th and 5th verse. You see that the 
whole set of a damnable variety, could prove him to be the Christ, 
if they wanted to. They did not want do do that. See Luke 23d, 
chapter, 31st verse, "for if they do these things in the green 
tree, what shall be done in the dry," or in 1889, etc. Our D. D., 
LL. D. may look at these writings to be handled by them, for the 
people. Remember some will want false witness. Don't want to 
yield to what a black man says on these subjects. The D. D. false 
witness will say, "well it is near the truth." Sir, is it the truth? I 
want no near about it — want the truth. Our LL. will say, Brown 
is a funny man ; he has not much style about his talk ; but a rough 
tone, etc. He may do for common people. I would advise the 
people not to give too much heed to what he saith. Two false wit- 
ness sworn, the next is LL. D. Well Brown is too rough, sensitive; 
it will not do for us to be so exact on all points. We cannot live 
here without sin. We must dance and have our church fairs, and 
grab bags or we cannot support the Lord's house. Our seats must 
be sold also. This is the last false witness. Remember Christ 
drove them out of the temple and called them a set of thieves for 
buying and selling in his house. No distinction made. Seat sell- 



69 

ing or doves. Is not these times the dry tree times, 1889? I ex- 
pect our hirelings and D. D., L. L. D.'s, will bear false witness 
against me. Hirelings certainly will, but not all our D. D., L. L. 
D.'s. Some know God takes the weak to track a nation; see 1st 
Corinthians, 1st chapter, 27th verse. What God doeth, etc. 



•+•+ 



THE BIBLE OR SCRIPTURE. 



This is a name given to the word of God in all ages. Before the 
lightning of the thunder flashed through creation, this name was 
thought of. It sung in the courts of heaven before the angels and 
sons of the morning shouted for joy. It filled eternity beyond the 
space of this earth. It framed the setting of the judgement. It 
looked and saw where to set our planets in space, and how to ar- 
range Mercury near the sun and Venus; Earth next, Mars, Juno 
next, Ceres, Jupiter next; Saturn, Uranus next. The last planet 
named has a prodigous scope from the Earth, and then from the 
Sun. It is astonishing, 1,800,000,000 miles. These great bodies 
are held up from sinking by the word of the Bible. That is a lie 
says one; hold on sir, be not too positive sir, in your assertions. 
We shall show you facts in the case that cannot be denied. The 
Bible has been like a great ship at sea, coming to port. So is the 
Bible coming in the port of judgment, and when she lands mountains 
and isles of the earth will move out of their places. As the word 
Bible or Scripture requires more space, we must go back at the be- 
ginning of the Bible where the earth was made, whose distance from 
the sun is 95,000,000 miles. Upon this planet God gives the Bible 
or Scripture, where he tells us all for our comfort, as stated in as- 
tronomy, acts, etc., where he saith thus the heavens and earth was 
finished and all things therein ; see the first chapter of Genesis. 
Remember that about 2,247 years before Christ, the earth was of 
one language. Let us now look at the creation and see how it is. 
The earth was without form and void after completing things con- 
cerning the making of it ; see the 26th verse of the first chapter, 

10 



70 

where he made man and gave him power over all beasts, etc. When 
we come to the water, then you are where we read that God made 
the great whale and every living creature which the water brought 
forth. What a number myriads of the water's inhabitants too small 
to be seen swimming through the broad space of the ocean. Is not 
the Bible a great book ? See how the first chapter shows the mys- 
teries beyond our sight, spread out in the mighty concave above. 
Systems on systems reveal themselves through the aid of astronomy, 
stretching on in wonders on wonders, until^we come to Uranus, the 
most remote planet of our system. Here let us stop and see from 
this height's viewings things. If we were there with a telescope, we 
could view plains, terrestrial fields with beauty and fields celestial 
viewed through Bible truth, and when we have finished the glorious 
survey we might come back and commence taking an inventory of 
things in time, choosing for our help men and angels, and then not 
finish in a trillion of years. Who can match the wonders of the 
deep above? Oh, the billions and trillions of years, and then can- 
not finish the count of things packed like the Milky way in the 
heavens. All this understanding is from the Bible, which is the 
first words of earth. Could we hear the ethereal charms that sweet- 
en babies of the sky and keep them from crying for mother and sis- 
ter and brother? No tears can be shed there. The harmony is 
complete. Children are satisfied without father and the rest of the 
family. 

But some men say the Bible is like an old fiddle, play any tune 
on it. Is that so ? Ah, indeed ! I can take my fingers on the fid- 
dle strings, and oh how I can make it sound. So you can on the 
Bib!e say some. I understand the Bible, says one, it is not as good 
as my third and fourth reader, for there I got an understanding 
about the heavenly bodies ; how the earth is formed ; 
how the fish swim in the water, from a chub to a 
whale, and then my reader tells me how I was made 
from the dust of the earth. It tells me a complete story about the 
Hebrew children and of David, who lived many years ago, and of 
Joseph, how he was sold by his own brethren, and his poor father 
thought he was dead, and how he worried for his poor boy, and I 
believed the story. It is just what such a book would have in it. If 
these things were in the Bible, I would not believe them. It is too 
much of an old fiddle, as I have said. 



71 

1 have another book called the Book of Action. It is a wonderful 
book. This caps all yet. It goes back to where the world was 
made. Of course it tells how man was made, for he must have been 
made or how came he here. It tells about sun, moon and stars. 
Of course they must have been made, or how came they here. It 
tells about stones. Of course they must have been made, or how 
came they here. I think I have had the words, how came they here, 
enough. Let me change a little. Any fool must know that there 
was a time when there were no stones. It speaks of a great temple 
they used to build. In fact some was built of gold. You know 
our little book has such stories in them. Children in Sabbath 
school used to read about using gold in finishing the temple. Oh, 
yes, Solomon's temple had gold. Other stories I find in my Book of 
Actions. This Book of Action caps all I ever see. It takes all the 
words of our own language. Without this book the whole creation 
would be dumb. Our business is in this book, from an ox to a cart. 
This book gives us the name of the first things in time ; birds, fish, 
etc., and every word we speak, that is for our good and business. 
Yes, and no, etc. I will, I will not, I can, I cannot, etc. Of course 
no must be no among all nations, and yes must be yes among all 
nations, too, or we could not know what a nation wanted. So our 
book must not change no to yes, or we would be in a fix. I will, 
must be, etc., must not be changed. I will own that such a book 
must be a great book. How old is your book ? Well, well, my 
grandfather give it to my father. Sir, that is not answering my 
question. I want the age. I — I — I — Stop your stuttering. I want 
straight things ; the way you go on, it looks as if you wanted to lie 
about something. Come to the fine thing, — I guess, I guess. Hold 
on, let us have the thing as it is. In what form did it first come 
Was it in parchment ? I — I— I — think that is what dad said. In 
parchments then. Yes, si-si sir. You did get it out last. When I 
see a man fumble and stumble at a plain truth and a straight answer, 
I think they will lie if you corner them too close. I have seen men 
and women that when they see the truth they will turn their back 
and walk off. That is contrariness and will not be honest with God. 

You boast of your book. Sir, you have said so much about your 
Book of Action, I now sir will test the case for the ownership of 
these things you claim. Your book ; when did it first exist, as I 



72 

asked you before, and where did it get its right to claim Daniel and 
Solomon and Joseph, etc. We are now ready for the argument. 
These things cannot be passed by unnoticed. Show me from his- 
tory, sir, that your book was the first book. You speak of parch- 
ments ; where did you get that from ? You call your woman, wife ; 
where did you get that name from ? You call your book, book ; 
where did you get that name from ? You call your son, son ; where 
did you get that name from ? You call your daughter, daugh- 
ter ; where did you get that name from ? You call your eyes, eyes ; 
where did you get that name from ? And when you was a witness, 
you said you got married ; you swore to that. Did you swear to a 
lie, or did the Bible call that name right? You kiss your wife ; did 
you lie, or did the Bible call the kiss right ? The Bible was the first 
book that gave the right of marriage, and if it was not right your 
sons and your daughters, and sir, yourself, would not run away and 
get married. Let us for one moment take away all the words and 
the names of things that the Bible, the first book, or the first on 
tables of stone, or the word spoken, "Let there be light," at the 
creation ; the debt we owe for the name of things ; and then where 
are we ? We would be worse than a fool. We could not say any- 
thing. When we open our mouth we use Bible language, which is 
far beyond your third and fourth reader. Sir, your third and fourth 
reader is only an extract from the Bible or Scripture. The Bible, 
str, you call an old fiddle, was first seen before the creation of the 
world ; see John, St. John, first chapter, "In the beginning was the 
word, etc. When the sons of the morning sang before this earthly 
ball, it was in the creation, and parted darkness from the light, when 
it said "Let there be light." Sir, the Bible can be proved to be the 
oldest book in the world, and all the words we use are directly or 
indirectly from the Bible. Without the Bible angels or men or dev- 
ils have no language. Satan must use the words of the Bible, and 
did when he said God and Son of God, and when he said "Suffer 
us to go in the herd of swine." The law says prove it. I can prove 
what I say, and, sir, you cannot. The Bible is the first book and 
has the first words of all books of language — in short you do not 
seem to understand yourself the stories you spoke of, such as David, 
Joseph, etc., are the stories of the Bible, and you claim thai your 
Book of Action was the first to have them, when every word one 



73 

speaks is in the fiddle, as you call it, and the world's names of things 
are in the Bible. Sir, remember that Adam, the first man, named 
things first, and can your book be the first, and furthermore, there 
is no book that tells all a man's acts, good or bad, like the Bible. 
These facts are enough for a man of common sense, but to a fool* 
nonsense is right. When these first words were given, the mounr 
tains cast forth flames and smoke, when the great Jehovah spoke, 
and awful thunders broke over the hills, and Sinai quaked when the 
weight of the Bible came on the mountain ; there were voices and 
no doubt words, and can any book be emphasized with words, as 
this, when it went from the hands of God ; see at the birth of Christ 
an unearthly legion of voices, but the language of heaven; but the 
words of the Bible used in the eternal world, the same as we have 
here. 

Now, sir, do you see what I said in the beginning we would show 
you. Sir, the Bible is the sun in the system of time and eternity, 
for it is the word of God. That is why it sang in the courts of 
heaven. If we were without the Bible we should be fools, to deny 
it we are fools. Some are without it as you see how they act, and 
there is no book that is so much fault found with, and there is no 
book that ought to be praised, like the Bible. You can use no 
language to elevate it high enough. We cannot tell all its benefits 
to man. Millions, billions, trillions of tongues and voices must be 
employed for a quadrillion of years, and then in, not through, eter- 
nity, where we should never hear the last of it. We could not get 
the one-trillionth part of its benefit to man. Oh, give me the mighty 
space of time as a foolscap to write on, and then I should want the 
other side a trillion of quadrillion miles wide, and a billion of tril. 
lions furlongs high — miles are not enough — I could fill that space 
and could not begin to do justice to the benefit of the Bible to man. 
It has doubled heaven's mighty cape for ages and yet its good is not 
exhausted. I want the speed of a cannon ball first shot from a 
million tons of, or by the speed that a million tons of dynamite could 
send it, to carry the news to the nebular worlds, the good the Bible 
has done to me. And in my flight through space, if I should come 
across the comet of 1857, I should like to hitch myself to that, and 
then go 1,000,000 times the distance beyond Uranus, who is i,8og,r 
qoo,qoo miles from the sun, and if I could in that distant clime find 



74 

any conveyance to the spirit land, as Enoch did, I should not hesi- 
tate one moment for a start. 

Who can measure the deep mountains of good the Bible has been 
to the world; and yet some say we cannot live without sin. Then 
the great things of God cannot conquer those mean things of the 
devil — nonsense. Who wonders that Christ said, "blessed are the 
pure in heart, for they shall see God." 

We all must remember that this book cannot be changed. Man 
may change its word, but the judgments it promises on the ungodly 
are certain to come. In speaking of a minister concerning God by 
the mouth of Isaiah, 5th chapter, 1 2th verse, and Amos 6th chapter, 
3d verse, when he said concerning music or the inventing of instru- 
ments of music, said he, "I like music ;" he did not seem to mind 
what God said about it. How can ministers close their eyes to such 
plain spoken facts of the Bible ; swing around the truth. We must 
come to it by and by. We shall enlarge on the subject in the future- 
about music, and we will show that the Bible is not the old fiddle 
as claimed, that you cannot get any subject to suit one's self, it is 
because people won't mind the Bible. 

You let a man write something that cuts close, and send it to the 
press, and it is 99 times out of a hundred that they will print it. I 
sent several articles to the press and they sent them back to me 
again, saying they were full. I did not believe a word of it, since I 
was catch by a so-called Christian person. I doubt men if they do 
call themselves Christians. They would print articles from abroad 
that I was satisfied had no correspondence with them. I sent two, 
and they could have printed mine if they chose, but would not, say- 
ing so and so, and yet they had a home department for their sub- 
scribers, but I was ordered somewhere else. I said I would not 
take such a paper, and did stop, but some kind friend paid for the 
paper unknown to me, so I take it on these circumstances ; take it 
if some one pays for it. I have made up my mind to write and pay 
for it myself. I mean that God shall have fair play, He and His 
word. This choking truth to death will not go with me. Ministers 
do not preach the plain Bible truth to the people ; see 2d Thessaloni- 
ans, 3d chapter; see if they preach "we must work with our hands 
as Paul did." But. they say muscles , not ox, etc. They also 
preach that they that preach the gospel must live of the gospel. Do 



you preach the gospel ? Preaching the gospel is to say all, not be- 
cause Mr. and Mrs. So and So are rich, don't hit them, my salary 
comes from them. Let the wheat and tares grow together , some 
of them are my best salary men. if they are tares. Sir, the moment 
you set a price on preaching, you make yourself a hireling, and 
careth for your salary. I did not say you did not care for the sheep, 
I said salary. You thought I was going to say, careth not for the 
sheep. I won't quarrel with you. If I had said careth not for the 
sheep, you growled. Oh, here the Bible saith, "careth not for the 
sheep." The text speak the word, I say careth for the salary. 
That you know is so, for few will preach without pay, and the Bible 
says -'careth not for the sheep." If I told the truth, is not the Bible 
greater than me, if not, when you come to color, why will you dodge 
off, and when the sacrament table comes, say, come colored folks. 
The Bible don't say so. The Bible's way of dealing with color is 
shown in the case of the eunuch, and Philip, and with Miriam, the 
sister of Moses. Color, in the Bible, must not be abused. The 
Bible is not an old fiddle. If it had been, Miriam, Moses 5 sister, 
might have played the other way, and got rid of the leprosy. 

Will you please understand me. I want you to, so you will not 
ask me as you have. I say again that I have said, I think they ask 
me, do you believe in amalgamation ? I answer, some say a sheep 
is a sheep, black or white, through this they claim a right to marry, 
and others say the birds of a feather flock together, breaking the 
right marry. Do you see now how it is ? Don't say, what do you 
think about black and white to marry? The Bible don't say you 
shall or you shall not, but made a black man and a black woman, 
and a white man and a white woman. If God would have said that 
a black man must have a white woman, it would have been showing 
respect of person. The colored woman would have said, I wan't 
good enough to have my own color, and the white woman would 
say, I will not have the nigger. God seeing and knowing all things, 
put no compulsion on either. In this way none can blame God, or 
say he has any respect of person as the Scripture saith. Don't blame 
me for having this subject over. I want you not to forget, so as not 
to ask me any more, by saying when we talk on Scripture, what do 
you think about amalgamation ? I call such an insult to say so. 
The two colors are there, and the two women, black woman and 



76 

white woman, black man and white man. I think a white man 
would like to creep in a black man's skin. So my wife used to hint, 
and she was a black woman and ought to know. Don't make me 
write one thing over twice again. I do hate to talk so much about 
color, white and black, man and woman. It looks so much like an 
old staky horse or jack — stand still and stomp, and will not git out 
of his track. A fellow said about a horse, said he, "then I want a 
club." So it is with some men ; one thing over and over. So it is 
with some writers and talkers ; but as long as a brook gives fresh 
water in its course of running, one may let it run. But oue old dry 
thing, dry enough for blotting paper, is not what is wanted, but 
something like the Bible will do. What a text is the Bible. The 
subject on the Bible doth not stay on earth • it grapples with the 
sky, views the setting sun. Time is too short, eternity is not long 
enough to write on it. Climb to the height of Uranus if you could, 
and see all things ; you would find that all words of worth come 
from the Bible, and our business tools and things, most of them, 
find their record in the Bible. I do not remember as the comet is 
spoken of in the Bible, but the heavens and stars are the workman- 
ship of his hands, and the company that John saw had the words of 
the Bible in their mouths, saying amen — not ahmen, etc., and when 
time closes, the Bible will be the book that we shall be judged by ; 
therefore I write the plain judgment facts and questions we have to 
answer to in the Bible. When our ministers shun to declare the 
whole counsel of God, I therefore take what they leave ; facts not 
touched — God's word not obeyed for fear. I think some will not 
like it if they tell the whole truth — few men that tell all the Bible 
points ; they think it will not do to touch all things. If the things 
are sin, leave them not untouched. They that preach the gospel 
will live off the gospel. But how few preach the whole 
gospel. That is the reason they have to have grab bags, pew 
selling, cake walks, to support the gospel as they call it. 
Ignorance extended. Look at it, think a moment ; yet you call 
yourselves Christians. So did the Jews when they killed Christ. 
Oh, the Bible, the Bible. Let me in with God. Thou art the Bi- 
ble or Scripture, the text, etc. 



77 



THE PINT BOTTLE SOUTH OF THE GATE. 



Well, Brown, what is the matter now. It is enough the matter. 
I found as I was going the road from the house as pretty a plain 
bottle as you ever saw, clear as crystal, and a belt six-eighths of the 
way around it, blown in the glass. When standing erect it makes a 
nice figure, as if to say, I hold a pint of anything liquid, of which I 
am now empty. I applied my nose to the bottle, not my mouth, 
and through the sense of smell I found out that strong drink was 
once its contents. This gave me a full text of the subject at hand. 
Rev. Dr. Webb, before the conference at North Adams, asked, doth 
the government get pay for her rum or strong drink ? Constitution, 
he saith, is like a man burning his barn to roast a piece of meat. 
It is estimated that those who drink only moderately lose 14 per 
cent of their capacity for usefulness. The aggregate loss on that 
class alone would, if recorded, be appalling. Four-fifths of the pau- 
pers in this State are the result of intemperance, and it costs $3,000,- 
000 a year simply to feed the criminals of our country, a large per- 
centage of whom were made such by strong drink. In this country 
40,364 men are engaged in the manufacture of liquor and 505,260 
in the sale of the product. The earnings of these men, computed 
on the basis of ordinary wages, would amount in one year to $272,- 
812,000, or more than three times the amount of revenue annually 
paid to the government. All the money expended by all the Prot- 
estant societies in the world for missionary work in a year, would 
not pay the bills for strong drink in the United States for three days. 
Two years of total abstinence in the United States would pay the 
national debt, and the enormous debt of Great Britain could be 
wiped out by five years of total abstinence there. In the light of 
these facts, what but the folly of fools or the madness of mad men 
will keep this expensive demoralizing evil alive in this country? The 
clock has now struck 12, and I have now finished up by saying what 
but the folly of madmen would try to keep such. 

Dr. Webb gives the cost to the United States or world for drink. 
This is the way we talk. We say drink put in all the bills. The 

11 



78 

bottle, such as I found south of the gate, cost something. Doth it 
not take one bottle for every one, or five dollars' worth of drink ? 
Sir, if such is the case, what doth the striking sum foot up as it runs 
from hundreds to thousands, and look square in the face of millions, 
and, sir, in a few decades, comes to the shores of billions, which 
number of bottles would not begin to fathom the pangs of misery 
felt through strong drink — by those lost through its influence. Sin 
kills beyond the tomb. Judge Branning said at a town meeting 
once "If you buy the elephant, you must buy the blanket to blanket 
him." So it is if you have strong drink, you must have the bottles 
as cost. We talk of what it cost the United States. Sir, we cannot 
estimate or give it one-half. We may talk for time ; when it comes 
to eternity we must put our hands, or our faces in our hands, and 
shake as Moses did when the thunder shook Sinai top, and then set 
them on a blaze. We can only talk of time with the bottle south of 
the gate, which holds the trap set to keep men in it till eternity 
comes; that will find them wanting bottles, bottles, bottles, thrown 
away along the streets everywhere, with its contents put up express- 
ley for use and to carry concealed The reason it is fixed so handy 
to carry is because drunkardness is such a great help to the devil, he 
tries to keep it on earth and handy in his pocket ; therefore bottles 
makes it handy. As long as there is a strong drink constitution hell 
will have a full house of bottles and darned souls lost, lost, lost, 
through a bottle of strong drink such as I found south of the gate. 
Is strong drink used as hells trap ? Doth the devil make us poor 
through drink, so as to make us sin? We will examine this point' 
Some folks has nothing through drink, some through laziness, others 
through some folks laying on them claiming to be ministers, as the 
fashion is getting their living from the poor and, when they are com- 
manded to make to themselves friends of the mammon of unright- 
eousness, see Luke 16th chapter, 9th verse, that is to have some- 
thing — using the world as not abusing it, or get friends of the wick- 
ed, but work so none shall be distressed through your idleness. In 
this way some are kept poor below the Scripture standard, through 
others laying on them. Some will do wrong, justify themselves 
because they do wrong, on account of keeping the minister. Sir, 
shall we sin that grace may come ? Paul says, God forbid. No 
good deeds will save us if we keep a minister to spite some or not. 






79 

Ministers must try to help themselves. He must not sleep all day 
and then want his two or three thousand dollars. Sometimes Satan 
gets the advantage. If he cannot get directly at us, he will com- 
mence at a distance. 

Our battle is against those rich high license men, who want to 
put things above the poor class in high license, and want to carry 
their points through drink. Has there ever been a time since the 
framing of the Constitution, but its laws have been in favor of strong 
drink ? If this is the case, then we are ready for the argument. 
Are we not satisfied with what we see ? Do we not see, sir, that 
leaving strong drink alone doth not cure the death misery it makes ? 
If something is not done in less than 500 years we will sink. How 
do you know, Brown, wait for the proof. Our presidents we have 
had since 1776, have not strove as they might against it. Read the 
Bible, and you will say, sir, was the fault of the destruction of the 
old world, and the cities that sunk by earthquakes so see Skorah. 
Has God changed? Doth not our men know what the matter is? 
You men say our cold water men want to rule, but do not think 
who you are ruled by. Doth the poor man make laws at the capital 
in Washington, or the rich sent at all places in place of the poor ? 
Is the high license law made by the poor man ? Sir, an eternal 
truth ; the very men that have governed the United States since 
1776, have kept strong drink, which they call freedom, claiming that 
the total abstinence wants to take away the liberty from men. The 
devil wants to sustain his rum trap, etc. I say if the poor cannot 
have the chance, and the same chance with the rich, it is time to 
look at it. Is it not to be found in the class of the rich scornful 
men ? Can we not see that they never did give the common peo- 
ple a chance and never will, as long as they can be bought with 
strong drink? We send men to congress, and when they get there 
they will agree with robbers to run up a bill ; a funeral bill for cham- 
pagne and cigars to the amount of $1,500. They are not for us. 
If bread were made of what is drinked up, we should not read of 
glassy eyes of mother and children in starvation, found in slums, etc. 
The cost of our churches, etc., costing from $100,000 up or down, 
and the money helps none and I fear it is for the eye, and yet they 
call it for God. If a rich man comes with a paper to raise money 
for some nonsense thing, such as making the rich richer, how quick 



80 

he will get it. They will strut around saying we must help. But, 
sir, you let a poor man come, or woman come, what is the cry, oh, 
we have no money. They will call the servant saying, John, go 
down cellar and get that piece of pork from the south barrel ; the 
south barrel remember. I know it is a little hurt, but it doth not 
smell bad. Bring it up ; give this man or woman a piece. The 
man takes it and the dogs follow him. Say, sir, please come in and 
attend prayers, and have some breakfast. Susan, my daughter, fry 
a piece of that meat for the man. 1 cannot eat it, it smells so. 
Some men, friend, cannot eat meat that smells. You can, because 
you don't have only what you beg. Quick, my daughter, fry some 
of those eggs. I guess they are good. The old hen only set on 
them one week. You need not examine them. Breakfast is ready. 
I am in a hurry. I want the friend to chop a little wood before he 
goes. Now, father, come and eat. Sit down there, sir. Call your 
little black boy, let him sit down with you. Have you got seated ? 
Yes, sir. I will now ask the blessing. Lord, bless these bounties 
of ours; give to the poor wholesome food and raiment. Help them 
to eat with hearts of thankfulness. I have given them of my boun- 
ties that Thou gavest me, that I may give them such food as becom- 
ing a Christian man like me. May they ask no question, for con- 
science sake, ah-men. Help yourself, friend. What do you think 
of the new version ? I do think they have made a vast improvement 
in that direction. The language is so elegant, especially where they 
used to say amen. It is now ah-men, and that is in singing. I will 
not say that the new version has it ah-men, but in their singing it 
comes so nice with the new version. Friend, what do you think of 
these men calling themselves prohibitionists ? I am a republican 
and these prohibitionists are a funny set. They want to take a man's 
liberty away. I think high license is the best. Let some man that is 
liberal to the poor have license to sell. You know these prohibition- 
ists want all to be used alike, the poor man to sell as well as the 
rich. That you know will not do. The poor have not got the 
money to fix up a nice restaurant or a saloon. I am a deacon. I 
have belonged to the church for years and know how to give God's 
things to the poor and rich. It is well to have a man that knows 
how to do. A man of the church can pray. I tell you, friend, 
when I pray something must come. There is old Brown. He talks 



81 

about walking in the counsel of the ungodly. Old Brown got it 
right. The first Psalm has that we cannot deny it, but God is so 
merciful, and yet that Psalm doth say that blessed is the man that 
walketh not in the counsel of the ungodly. If he is blessed that 
walketh not in the counsel, what is he that walketh in the counsel 
of the ungodly ? That is a deadly point on us. The prohibition- 
ists have grounds to go over. The first Psalm doth say that. I am 
a deacon. I know what the Bible saith. I fear sometimes 1 shall 
be lost in going against such plain points, but I love my gin, and 
wine, and brandy. If a white man had found that point, I might 
give in, but a negro, in short a nigger ! See how these prohibition- 
ists do want to take away our liberty. It is true if all the strong 
drink was stopped, bread would be in reach of the perishing, clothes 
in reach of the naked. It is the truth. Clear out strong drink and 
earth would be almost a paradise, but I like my gin, etc. Well, 
friend, you see I am a republican, and must stick to my party. W e 
democrats and republicans know what we are about when we are 
sober. Well, friend, I have said enough. You know what party I 
belong to. Remember next week I want you to help me for that 
meat. Don't say who you got the meat of, for I go down to the 
church and pray once a week and we expect to have a protracted 
meeting at our church. If they knew about the meat it might hurt 
the meeting and me, but you come and bring your little colored boy. 
I will pray for him, shall I not Jack? No, me do not want such 
massa to pray for me, unless you prayed the Lord to kill me. I 
know then I should live ; for the Lord would not hear you on the ac- 
count of the gift of your stinking meat. Away you little nigger. You 
leave my house. You are not thankful, as I prayed. I told you de Lord 
would not hear your prayers. This is the way the world goes, and 
go it will like this while the weak beareth rule • stinking pork, etc., 
as a charitable deed. God doth not exempt. Men first get a man 
to the bottle and then treat him as described, and if he can keep 
him where he can feed him on stinking food he will, and then send 
his family to the town house. Men don't care how things are. 

Cleveland, Blaine, St. John. I have nothing against St. John, at 
this date, but if the republicans and . democrats both tell the truth 
from both sides, which they may, Cleveland is not fit ; so with Blaine. 
What is the use for either side to put in a man like that ? This 



82 

may account for such a time in Washington. The little bottle south 
of the gate brings us to where the old hunter was with the panther. 
He sat down beside a tree, went to sleep, tipped over to the ground. 
On waking found himself covered with leaves. He heard footsteps, 
and opened a space to see what it was. He saw a huge panther 
moving from him. and then looking back to see if the hunter moved. 
If he had the panther might have strung him in pieces, but he kept 
still till she was out of the way. Then he gets up and places a piece 
of wood in his place, afterwards climbs up a tree and awaits the re- 
sult of her coming. She returned with three or four cubs and when 
at a proper distance she stopped the cubs. She proceeded to within 
one jump of the old hunter, as she supposed he was in the leaves 
asleep. She made a desperate spring on the hunter as she supposed, 
but when the rotten wood filled the air from her powerful spring and 
tears, as if a cyclone of a minor sort had struck the spot, she saw 
the man was gone and that she was fooled. She squatted and com- 
menced looking around, raising her eyes slowly until they came to 
the trees. The old hunter then saw where the contest was. Said 
he, the old Smothbore never missed fire yet with him, and if he doth 
now the old man is dead. All this time of his thoughts, the old 
panther's eyes moved from tree to tree, and he kept aim on her # 
Finally her eye and his met. Stop^ and look at the situation of the 
old hunter. They now see each other eye to eye. He had got to 
sleep and suffered the panther to cover him. If he did not pull the 
trigger and see if the old Smothbore was a faithful rifle, he must be 
torn to pieces as the rotten wood effigy was in the leaves ; but he 
pulled the trigger and the thunder of his faithful piece told her dis- 
charge and a gentle shove with the breach tapped him at the shoul- 
der, faithful I to you, it is now, if you have held me straight. 
Vomits of smoke told that the old Smothbore had done its duty this 
time. Consternation passed consternation while the roaring of his 
gun travelled hills and valleys till the vomit of smoke had passed 
away. Birds started from their resting places as if to see if the pan- 
ther was dead. Larks spread their wings toward the sun and the 
turtle dove sung her mournful chorus of ho-ho-ho-ho. These things 
might have been going on when, behold, he saw the panther lying 
dead on the ground, while her cubs had jumped up in the tree. 
The cubs he could overcome, but the old one was the trouble, 



and what doth the little bottle I found south of the gate illustrate. 
Doth it show us to be the old hunter and covered up by the' pan- 
ther, strong drink ? Have we not been asleep ? There is now only- 
one chance for us, that is to pull the trigger. God will not miss fire 
on the rum panther. He will kill them all, for nits will be lice. Sir, 
can another place be found in space ; but I do believe earth is the 
only planet Satan could make sin, and is the only planet where 
bottles are found south of the gate. Disc of the sun can be seen 
from our planet ; Saturn can be seen with her rings, but on no planet 
can be found the work we have on our planet. Oh earth, earth, 
earth ; earthquakes and winds await you, and finally fire will burn 
you up. I do not write this to show that I can take a text and 
preach from it, but to show you the meanness of sin. It matters 
not how much God calls a man now-a-days. They will say to him, 
prepare yourself first, and if a college, etc., gives the title doctor, it 
passes, and yet this college may not know God any more than the 
old sanhedrin, that professe to know God, and smote Cnrist. 
And the bottle I found south of the gate, and college, and riches, 
seem to be king. If God was as man none could live, for there is 
nothing so much like the devil as wicked man. If the righteous had 
to save the world in old times, how can we expect that hell and 
damnation at Washington and elsewhere can save it. Did not God 
offer to save places if so many could be found of the righteous — no 
skim milk with God — see Babylon and her cities of the plain. I 
say again, men of Israel, help to save the world. 

I will now show you what my little bottle is connected with in 
Washington. Hear from them that know Washington, Feb. 17. 
The members of the Senate or House of Representatives who die 
in office are sure of a funeral befitting his position. The arrange- 
ments for a proper representation of his fellow-members at the last 
services, are made with little regard to expense. His virtues are 
declared in long and eloquent eulogies in Congress, and elegantly 
printed volumes of these tributes are distributed by the thousands. 
By the annual report of the clerk of the House of Representatives 
for the year ending June 30, 1879, it appears that the funerals of 
members who died in that year cost the government $13,366.97. 
The funeral of the Hon. Gustave Schleicher of Texas cost $5,102,- 
92, of which $313.50 was expended for gloves and silk scarfs at 



84 

$9 each for the delegation. The cost of the funeral of the Hon. 
A. S. Williams was $1,449.60; of the Hon. T. I. Quinn $452.15; 
of the Hon. Rust Clark $2,634.45; of the Hon. B. B. Douglass 
$1,041.63 ; and of the Hon. Julian Hartridge of Georgia, $2,686.22. 
The itemized account of the expenses of Mr. Hartridge's funeral 
shows the manner in which funeral delegations spent the govern- 
ment's money. The railroad tickets cost $709.50, and $230 were 
added for a special car. The bill for carriages was $183. Before 
starting on the trip apparently an elaborate lunch was provided, and 
afterwards a dinner. The dinner cost $15, but the cost of the 
lunch was $140.90. Of this sum $48.40 was used at a dining 
saloon which contains a bar. and $92.50, which is specifically set 
down as lunch, at a liquor saloon which doth not furnish meals. 
Persons employed on the train which conveyed the delegation 
had no reason to complain of the generosity of the passengers. 
The car porter received $lo and the conductor $10. Other ser- 
vants were pleasantly remembered, the servant at the hotel in 
Savannah getting $5. Another lunch was enjoyed in Savannah at 
a cost of $83. A man named Sayre accompanied the party as spe- 
cial messenger at a salary of $5 per day. The expenses given above 
are not the only expenses attending these funerals. The public 
printer has recently appeared before the house committee on appro- 
priations and asked for $450,000 to supply deficiencies in the esti- 
mates for the present fiscal year. He states that the printing of 
eulogies of deceased members has cost up to date $20,000, and that 
several were yet to be printed. The above is what it cost to bury 
congressmen. What is paid for funeral lunches, transportation and 
gloves, out of the treasury. Then talk about a godly nation with such 
at the head of governmeni to rule the people and make laws, and 
talk of economy in business. If this is economy, then where is waste- 
fulness ? If one year's cost is $13,366.50, what must it 
cost since our government started, and yet the people 
will not see. When people are buried by the town, 
they are called paupers or town paupers. These, then, 
must be rich government paupers. Is this enough to cause a riot? 
The people had not much worse treatment under the British. We are 
bound by law to support a set of hellish acting men. 

Here is a looking glass to see our churches in ; as with the people, 



85 

so with the priest — see Isaiah xxiv. 2. If the people tell us what 
the priest is, the Lord help us. The Bible saith so as with the peo- 
ple so with the priest. Our churches are as expensive as congress 
according to her means. What a looking glass, I say again. I 
heard a minister say it was no hurt to dance at home. He was a 
college man. If it is wrong to dance abroad, then it must be of the 
old man, which we are commanded to put off. Sir, if we take a 
wrong in a church, can we make a right of — or if we take a right in 
a ball room, can we make a wrong of it ? The principle will be 
what it is. The devil in heaven did not make him right. They 
cast him out. Take a right to a wrong place, it will leave the man 
as religion doth a ball. 



SEGA. 

This is a curious name, and yet there are names that are 
equal to this, and there is no name that spans creation like this. It 
commenced when the morning stars sang together, back on the bor- 
der of eternity at the lines of worlds, at which point nature was 
found, or where it had its birth. Here then it started. It was 
done when the first thing of creation was finished. It rules the 
space from the beginning of creation to the ending of time, down to 
this point. Sega is finished. It only takes four letters to spell what 
makes up all time betwixt the beginning of the world and all time. 
Sega is a mighty king of space and limited origin, and cannot be 
killed until silence takes place among the suns of the morning — not 
sons, but suns, and either would be right — for when the suns are 
still, the sons of earth must be. Who can span with the thought 
the things that are done under King Sega, who reigns from shore to 
shore. In him souls are saved and lost. Therefore I say, who can 
span the thought of the things that are done under King Sega? 
Who will say what is done under Sega? In the daytime we can see 
enough, but to move the midnight curtain to get the eclipse of day 
off. We would say there is a time to all things — not for, but too, 

12 



86 

you should like to make out you have a right to sin. This king 
lives on the coast of Africa, as well as here. In Africa the most 
barbarous worship is carried on ever known. In some places chil- 
dren are given to serpents at youthful age. Mark two things — that 
we do as Africa — first we give our children to the serpent strong 
drink. African rule doth not remove the serpent from them as Uncle 
Sam strong drink. Heathens here as well as in Africa. Second of the 
two spoken. I have seen pictures with mothers giving their youthful 
children to serpents, when its cries are more piercing than distant 
thunder; and whose heart of a sensible mother would almost break. 
Remember this King Sega did not do this act, but his subjects. I 
see in our own States that they did as Africa — give their daughters 
at the age of 14 to wife, or the child marry at 14 a mean man, and 
their folks could not hinder. Their parents were powerless — it was 
the law given to the man serpent as well as the African serpent. 

Sir, read Sega the other way or backwards, and it spells ages. I 
see it is sometimes best not to let folks know what you are coming 
at. You can draw them to the truth in this way. They would say 
at once under Sega's reign the people acted foolish to let their 
daughters have their way under 18, when some let them have their 
way at 10 and under. If not in marriage, in other things. So if 
these ages is king and men doth things under them, we may call 
them ages of consent, for we give consent in these ages, and our 
daughters and sons are allowed to give consent to whom they may. 
Parents used to make bargains for their children once, but most of 
them let their children do as they mind. Parents consent to let 
their children do as they please, and children know it. So we may 
with safety call this age of the world the age of consent. Here is a 
field too big for mortal mind. Ages and ages back, it has been 
since the morning star of the beginning set in space. Here is a 
thought that reaches far in the deep. A home chained out in the 
atmosphere and fenced with stars. Could not begin to comprehend 
the beauty of the thought. Here ages have rolled up from the 
commencement of 8000 years to the present time, 1886. See now 
what has been done. The first scope we take of what has been in 
time or ages past, we will take as the element fire, which lingers in 
the atmosphere whose habitation is in all things. He goes among 
the thunders of the sky, like the atmosphere as he goes, darting to 



87 

earth with the cyclone of the hemisphere, driving rocks, ironey sub- 
stance in twain, shaking creation with its vivid force, while positive 
empties into negative through creation. He never leaves space, 
enters the solar system, runs with the sun, sets with Meicury, rises 
with Venus at Venus. At this time he finds himself 68,000,000, at 
Mercury he finds himself 37,000,000 miles, at earth fire finds him- 
self 95,000,000 miles from the sun, at the moon 95,000,000 miles, 
the same as earth from the sun, at Mars 144,000,000 miles from the 
sun, at Vas t a 225,000,000, from the sun, at Juno 252,000,000 miles 
from the sun. So we may go on through all the planets that were 
in 1833 known, till we come to Herschel, who is in the far distance 
from the sun — 1,800,000,000 miles ; whose diameter is 35,112 miles. 
Stop and think of such a system. Can a God, the owner of such a 
clock, that has never been out of order, cause one planet to strike 
one, two, three, etc., to 12, against the other, causing a collision 
among those bodies ? Keep, oh keep our earthly system of laws in 
prohibition all right, and yet the walkers in the counsel of the un- 
godly will say, don't be in haste, giving the devil more space and 
damnation more soul, through the existence of strong drink. With 
all the mighty scope in space that fire has, it has not caused so much 
destruction as strong drink and its traffic. You see in our earth 
fire shows itself in the shape of lightning as well as domestic things. 
But with all its line of distance there is not so much horror of the 
age, caused along the course of 1,800,000,000 miles by fire, betwixt 
Herschel and the sun, as of strong drink here. Look at the im- 
mense body fire has and then compare it with drink — ocean and a 
mudpuddle. Fire in all things and strong drink only in man and 
and yet in such little space it doth more hurt than fire in the mighty 
concave and earth, because God handles one and man the other. 
God handles right and man wrong. 

Oh, say some, old Brown has got some temperance papers from 
some woman, and he now writes about the age or ages, or Sega. 
Well, sir, so I have, what next, sir. Says one, you have tried to 
hold up woman. She, the sect, has had seven devils in her. Can 
you show me where man had that, Brown ? Man and woman were 
made for each other. The woman was made for the man and not 
the man for the woman. Sir, I see you mean business. If so, sir, 
we will have it out then and finished, then with a knock down argu- 



88 

ment, we will charge with bayonets. Sir, you have placed your 
mother, that dear woman who chewed your food for you when a 
babe. I have seen mothers chew food ; food for their children. 
Her you have placed with whores. You make laws and say all per- 
sons, and when it comes to women, they cannot vote. Is this sense? 
Look, sir, if I should think to hit the point, I should think that the 
devil went from one planet to the other to find some one who would 
do a great thing in his favor, and when he came to earth, after 
passing from orbit to orbit, doubling heaven's mighty cape, in search 
to do a mean act, he came to earth, the second planet, rather third 
in order from the sun ; here he finds the object of his search, woman, 
ready to do such things that would be a benefit to man and to God. 
See Genesis, 3d chapter, and you will find that the woman did not 
mean to do anything wrong, and the devil knew it; see verse 4 and 
5 of 3d chapter. This shows enough to any man that the woman 
was honest in her delusion caused by the devil, who knew that 
woman was faithful in whatever she went at, more so than man. See 
in the second chapter of Genesis, 23d verse, before the fall of man, 
what Adam said, and to know if he did not know anything, see verse 
20 of the same chapter. This finishes all comment of some, saying 
that Adam did not know, and we would not have known things if 
Adam had not fallen. Here you have the very face of the matter, 
and where we can see which of the two sects have had the most 
devils in them. This point of the argument now brings forth the 
cry after Christ put the question, when he said, what is thy name ? 
to the devil. Said he, my name is legion, and as legion means a 
a certain number, as well as a Hebrew word spoken for seven. We 
must see a single legion then contained from 4,200, 5,000 and fre- 
quently 6000 men. A legion at different times contains different 
numbers. Put it sir, at 4,200, and then subtract seven from it, and 
you have 4,193 devils in man more than in the woman, or in the 
sects, and it goes to show that man, the sect, has 5.093 more than 
woman. Subtract seven from 6,000. When we cast we must 
know that 7 is not more 4,193 or 5,093. Sir, you understand that 
there are some men in this world that want to make out that wo- 
man's sect is worse than man's. Sir, the figures show it to be a lie, 
calling things by their right names. 

Sega ages — ega age. When men do right at all times, they will 



89 

not be catched. They will say such and such principles are wrong 
under a name Sega ages, ega age, and they uphold it in making laws 
as age of consent. A girl ten years old can or could consent to 
marry, and father or mother cannot or could not hinder them. It 
may seem strange to some why we should take such a coarse. We 
do it, sir, that you may see how contrary people are by spelling 
words backwards, as age and ages ; it takes men in an unknown 
field, and then you can pump them all out Call Sega a king, and 
you will call him the worst of men and names. I see that they had 
the law of consent here in Massachusetts, and a man wanted the 
law altered or repealed. Few men and women would say a child at 
ten was capable of keeping house. You say a man or a king as said 
make laws at ten, to consent to marry girls, some would call him a 
fool, and yet such has been the law in Massachusetts, if not now. 
Ten or 14 or both was the age of consent. Let us at all times see 
things wrong, not under a name. See wrong when the same we 
have ourselves, when we come to find out. If I am wrong in the 
year, then I was misled by a writer who blamed Massachusetts for 
her short-sightnedness in the age of consent again — see 2d Thessa- 
lonians, 3d chapter. 

No man has a right to make a cash business of God's work. If 
they give him money, take it ; but if they offer money as pay for 
preaching, refuse it, for such is on the hireling road, where they care 
not for the sheep. Not that we have power ; any man has it in his 
power to do right or wrong — preach in hire or not. You see the 
age of consent doth not stop with girls from ten to 14, but the age 
of consent is in the church. They consent to take so much a year 
for preaching, and sometimes the people are sued or the trustees, by 
the minister for their hire, which makes a hireling. I pointed you 
the chapter with a sudden break in second Thessalonians, 3d chap- 
ter, that the age of consent was with the church as well as in the 
law. I say again you call man or king Sega, and let him consent to 
a girl giving her consent at ten to marry a man, and her parents 
could not stop her, you would call him a fool, and say at once a 
girl at ten is not capable of controlling a house, etc. Put such ac- 
tions to the coast of Africa, and how quick you would say nigger, 
nigger, negro actions ; heathens ; and yet these things, these same 
things that you curse Sega for, are done in Massachusetts, when 



90 

under an assumed name the same acts you would curse the king or 
man. I have seen men from home that did not act as when home. 
So in this case, when parents cannot rule their children, then it is 
time for them to stop. Who would think that a set of law makers 
would let a girl give consent at the age of 14 years ? Can they not 
see the destruction that can follow, and there may be cases the par- 
ents may think it best if a young man is all right, and the girl is 
dead in love, or the man and things all right ; but for a girl at ten 
or 14, in spite of her folks, I think it nonsense and making town 
Paupers. The parents must see to their children. At such youth- 
ful age they ought to be protected in place of hindered, by law at 
that. Shame of a set men that will enact such laws as I see spoken 
of in Massachusetts to be the law of State, etc. 



MAN. 

This is the name given to all human beings, and whatever is 
human is man. This all sensible writers will admit ; and, readers, 
the word man means red, because he was made of earth from 
Eden's ground, which was red, and his posterity of humanity will 
reach forward to all decades of time, as well as from the beginning 
of his creation to the present moment. Without going into father 
comment on this point, we will cut it short by saying all business 
power is given to man to perform, aided by the soul ; but the soul 
in man is not spoken of, yet we are now talking about the flesh or 
body. Hark now. God speaks. He is now a living soul and 
body. The soul, God, has not profited from none of his work to 
do. If a man should see a dog have one of his legs, hands or feet, 
taking it away, would he not try to get it from the animal ? Why ? 
Because it is from the body ; he has care for it. This is the state 
after he has the being soul. What has been the talk of God to him 
since that time? Has it not been for good ? "Go ye in all the 
world," said Christ, " and preach the gospel to every creature ;" and 
if a man should take a whip and give himself a real flogging for doing 



91 

good, what would you think of him ? You would say at once he is 
insane, take him to the asylum ; and yet this is the way we are do- 
ing. Most of us do not understand ourselves. When God 
put the soul or breath of life in man, did he have any 
respect for person ? Wasn't that soul at liberty to preach or teach 
as God might direct ? Who will say no? Not one. Doth not this 
same spirit or soul extend through all the posterity of Adam ? It 
certainly doth. Not a part of man's soul is inferior to the other. 
All are alike in Adam. God put one soul in him. We are now 
ready for the argument, and ask you where did God and when did 
God put the soul for woman in the man or woman, if he did not put 
it in when man was made. Breath of life was put in Adam. If it 
wasn't put in at that one instant, when was it put in ? Explain this, 
you D. I)., LL. D.? Here is a sick spot. But God put it in once 
for all. It is called man. There he is walking around in the gar- 
den. No second person (look at it Avell), and see if you can see a 
person in the shape of a female in creation. Not one. Look at the 
image of God \ is it not all right ? Ought it not to vote ? Why, 
yes, all parts of man must vote, because none are rejected. Soon 
God causes a deep sleep to fall on Adam. He takes out a rib from 
Adam. Remember the same breath of life is in that rib, which is the 
preaching power. Here is this rib, and what is it called ? God 
calls it woman pertaining to man. A she man, because she is taken 
from man. Sir, is not the same spirit in woman as in man ? Did 
God say to any part of man, you shall preach or vote ? Yet the 
Rev. I. Mitchell seems to put woman to one thing — that is home 
mission and teaching in schools. As to the ordination of an order dea- 
conesses, he saith he finds nothing in scripture authorizing it. " We 
are," saith he, "under no obligation to follow tradition." The Rev. 
I. saith he finds nothing in the Bible authorizing it ? Why doth he 
not say the other part that he finds nothing forbidding it ? It would 
look more honest of him. There is nothing in the scripture forbid - 
ding woman's preaching. I venture to say if woman had the charge 
of churches, the devil would not had such a chance to make men do 
wrong — if men of ancient times allowed woman, or she man, their 
liberty. I am not the only one. Supposing the order was given to 
man at first, that doth not say that woman shall never have it. I 
know that woman was prohibited in natural things, but never in 



92 

spiritual things. Paul had helpers. He did not mean to deprive 
them of acting to all length in soul work. When Paul said ask 
their husbands at home, he knew some might have drunkards, and 
how could they ask them about spiritual things ? When we try to 
hinder women, we do not as Paul did it. Shows the asking the 
husband at home means business matters, not spiritual things Why 
is it that men are so much against woman's public acting ? They 
are taken from man, and yet man speaks against himself, or hinders 
himself when he hinders woman. Look this over carefully — see 
Ephesians 5th chapter, 33d verse. Hear Paul, "let every one of 
you love his own wife in particular even as himself." See the word 
even. Lay yourself down side, and then look at both of you, first at 
one and then the other, and as you see yourselves, you must love 
both of yourselves alike. In God is no respect of persons, so with 
you in this case. As you look at your bodies, they must be loved as 
one without respect. Both must have the same chance. You say, 
" Wife, I must vote, but I will not let you vote ; I will speak in 
meeting, but will not let you speak in meeting; is this loving your 
wife as your own self? You, sir, are all for self, want to do all the 
business, and let the woman do no spiritual business. Here is the 
meaning of all Paul has said. Heretofore in spiritual matters com- 
mon sense would teach any man that a man could not love his own 
wife as his own body, and then not let her speak and preach and 
vote and be judges as himself and juries, etc., as himself. You let 
a man or woman take a child and agree in contract to give it the 
same care or priviliges as his and do not do it ; he is arrested, 
brought to trial; the prosecution strives to show that the same lib- 
erty is not given to that child as his, and doth show it, and 
the jury brings in guilty of a breach, and the judge gives judgment 
in favor of the prosecution. Sir, can man escape his wife's love by 
him ? Ponder the 5th chapter of Ephesians — the same flesh ; the 
same breath of life ; the same humanity ? As this is the case, what 
can we think of man ? Are thev fit to do business for God in the 
world ? I say no ; and this done by our class of high educated men 
that make laws. 

One says, "Brown, I deny that assertion." I know, sir, you 
would, but I will make you see it, viz — who makes the laws ? Is it 
the poor or rich ? I have told you before it is not the poor, but 



93 

men of high honor in the world, and most of them or the major part. 
How is it then that we have done it. Shame on men that cannot 
see better. Ah, Brown, you need not find fault about us. You 
catch yourself some time. I always do. Shall I say when I go to fall. 
In 1846 or thereabouts, when the fugitive slave law was in action, a 
judge said a black man ought to have nothing to do with a law that 
a white man respects. What is it else but saying that he is not hu- 
man ? When the man said to the old Dutchman, "You are human, 
are you not ? " He, not understanding the word, said, "It is a lie ; I 
ain't human." Call me human ; it is a He. Are all men human ? 
Let me relate a case not human of hunger. A man said to me, I 
see, said he, an old gray headed woman go to an ash barrrel, dig in 
it. She found a piece of an apple and ate it with haste, showing 
hunger. Said another while in Greenfield, Mass., lie see children 
follow the swill barrel or cart, and at a chance grab in the barrel and 
get out pieces of bread and meat and eat them. Right here in Massa- 
chusetts see the money where it goes, where it can do no poor man 
any good, but it makes machine or grammar preachers. 

Says one, let these poor stop drinking rum, etc. I have mention- 
ed rum so often that I am getting ashamed of it, but there has been 
so many promises made in law that when you come to use the law 
it serves you as the old darkey did his girl. He had promised her 
that if she married him she should not put her hands in cold water, 
but after he got married he made her put her hands in cold water. 
She said, '' You told me if I would marry you, I need not put my 
hands in cold water." The old fellow cries out, "Warm it den, warm 
it den." You see where he lied out of it. Doth this fulfill the prom- 
ise any more than the law did? Sneak out of the promise, as prom- 
ises are broke in other cases we notice. 

Marriage ; one of man. This is a word that we all know about. 
What it is and means, and to refresh our mind on the subject, it 
may enlarge our soul's capacity on the review of it to a point, as 
marriage is performed on man. We will take a rambling scope else- 
where. First, then, there is a relation of other flesh in the matter, 
such as birds, beasts, etc. The marriage is not gone through with in 
animals as in other cases, as with man, but the relation is there as 
to companionship, for each class seek their own kind. Crows with 
crows, owls with owls, hawk with hawk, etc ; thousands of different 

13 



94 

kinds of birds, yet one flesh. Scripture says the flesh of birds, etc. 
We read of no divorce given in all the animal kingdom. If they 
could read, and talk as the parrot, and have lawyers, it might be so, 
for where judges and lawyers are divorces will be. A woman coun- 
selled a lawyer in my presence for a divorce for her daughter, as 
her husband was cross, she said. Said the lawyer, " If we could get 
a divorce for being ugly and cross, we should all be divorced." 
Then we all had a hearty laugh. Is that all he doth ? No, he is 
after other women. Ah, that will do. He sought other causes for 
a case. 

What we mean by companionship is married, or marriage is this — 
cold and hot, these two opposite words — not cold and green • these 
words doth not come in right, but cold and hot, open and shut j 
open and down doth not sound right, but open and shut sounds 
right. Sir, look at them close ; hot and wood sounds no how, or 
cold and shining sounds not right, but cold and hot, good and bad, 
right and wrong, out and in, soft and hard, come and go, man and 
woman, he and she. Do you now see how words go together — 
heaven and hell ? Do you now see the companionship of words — 
cold and whitewash ? Can you now see my meaning? If we should 
hear a man say cold and whitewash, we would think him insane, but 
cold and come back you see is not in place, but go and come back 
you think right, and it is right. Take over and under j these words 
cannot be divorced. Grammar and sense will not allow it. Hap- 
piness and misery — do you see the comparison ? Cannot and must 
not be divorced ; these words must go together. Again I say, can- 
not be seperated, and yet Canon Farrar and some of oi.r D. D., L- 
L D. do try. They will say heaven and no hell; a divorce. They 
will say happiness and no misery ; another divorce. You might as 
well say a man and no women. Where ever you find one, you find 
the other. Is not this so ? Yes, yes, say one of course, who doth 
not know that, say you. I know if a man goes up in a tree he means 
to come down ; as you say we know if a man goes in a house, he 
means to come out ; as you say which is up and down, go and 
and come. We know no other words can go together, only these. 
It would not be sense to try others. I think as much sir, and as 
you have admitted this to be a fact, we ought to rest here a while 
on this hill of thought. It makes a man tired to come up a hill you 
know, and makes him blow and puff, not like a car whistle, some 
times like, only not so loud. From this hill we would look back over 
the continent of our subject. In so doing we see the marriage of hap- 



95 

piness and misery, heaven and hell, not that one enjoys anothers 
company — see Luke, 16th chapter, 23d verse. Dives and Lazarns — 
we do not see Dives and Lazarus, only but facts. 

What hill is this Brown ? It is the hill of Zion, or the Delectable 
mountain, where air is pure and no mistakes is made in seeing. 
Things are seen aright. Sin cannot come here. If it could, then 
there might be mistakes, but all our survey from the hill is a perfect 
one, of the marriage of the words — such as spoken in the review of 
the past. After reaching the top or the hill spoken of, we see the 
two opposite words that go together. Man gives a divorce, but 
those words and meanings cannot be divorced. Trying to make a 
heaven out, only without the opposite word, is nonsense. We 
might as well try to shoot a gun without a charge in it. You would 
hear no report. Take o from nothing, leaves nothing. Misery 
must be the opposite word to heaven — as well as up and down, 
out and in, go and come. I say again, these words must go to- 
gether. Did I mention outside and inside ? Of all things, these 
are connections that some would try to divorce, but that is impos- 
sible, for there is nothing in nature but it has the outside and inside 
to it, from a spider's web to the world. Although the spiders web is 
about the smallest thing that cuts the air, it has two sides to it. Cut 
a wire, look at it how bright the inside; then the outside how dark. 
How dare man challenge God as to heaven and hell, when nature 
proves it out by the outside and inside of all things and outside of 
the world must be heaven. We are inside of the world, none can 
deny see John Rev. chap 7, 9th verse, and the whole book is the 
outside of this world. Remember I mean only marriage of words 
that must go togather to make sense of them, such as learned and 
unlearned. No words will go like these. Try them ; these are 
married words; no sense otherwise. 

Beecher saith his church is made up of odds and ends, Calvinists, 
Episcopalians, Baptists, and those brought up in the Catholic church, 
none of whom have surrendered their peculiar doctrine. Is not such 
a house divided against itself? If it never was its a wonder that 
with such a mixed up set and with such a worldy man Beecher's 
most confidential friend, Moulton and his house was divided against 
itself and it could not fall if it want up. He adds it is or it might 
be said of this church, that is made up of odd and ends of congre- 
gations. Say he thanks God it is true. Here then is what Beecher 
believes in and I do not wonder he had such a trial with Tilton. As 
Beecher takes up natural things to prove his points it gives me a 
chance too. How is it that men do not put skunks and chickens in 
one coop ? How is it that Miss and Mrs. do not put hawks with 
their hens and house birds ? How is it that boys are not put in the 
parlor ? How is that a drunken man is not in a bank as treasurer ? 
How is it that a mad dog must be ke killed etc. ? How is it that 



96 

men will not allow robbers in their house ? Can a church be filled 
with so many kinds and be at peace and have God in it and decency 
without fighting etc ? See Romans T4 chapter, where Paul speaks 
of eating. Beecher may had his liberal principal on that chapter. 
In case of eating, where one may eat this thing and the other may 
eat that thing and then if his brother is offended he must not eat 
and not destroy his brother with his meat; but when it comes to 
spiritual things, then Paul clears away the cloud by saying — see first 
Corinthians 5th chapter nth verse. In this chapter we are not to 
eat with them in religous worship. When our fellowship is spirit- 
ual we must then set aside fornicators or covetous, or an idolater. 
or a railer, or a drunkard, extortioner. With sueh a one not to eat, 
see nth verse of 5th chapter, first Corinthians. Well say one, have 
no company with such characters in or adulterers in the said church 
of compound. It may not be now, but in the Beecher-Tilton time 
the jury could not agree. So you or I do not know. If it was not 
adulterer in that church, I should not shove the Bible away, and 
not want to swear on it, but would jump and kiss it. Here let me 
say God and his word made man all that he is. I never would 
push the good old book from me unless I would lie on it. Then I 
would not disgrace the blessed good book. I mean to defend God 
if the world comes to an end to-day, fearing none, no man. Blow 
the truth if I burst. Time is too short to delay. 

In reviewing the past or back ground of our subject, it shows that 
some of our so-called great men, I say so-called, because a man is 
not great in the sight of God if he will lie — so-called, then do not 
know how to reason matters. I say put the rich — a man may not 
be bad if he is rich. That ought not to hurt him, or he ought not 
to be despised any more than a poor man ; but some make a fool 
of themselves • these — we mean a man with a bass wood soul and a 
cocoanut heart — these will upset the world; not fearing God; then 
you will have trouble. 

Take Adam, the first man who had the whole world at his com- 
mand and the richest man that ever existed 95.000,000 miles from 
the sun, and add to 95,000,000 1,800,000,000 miles, then you have 
1,895,000,000 miles from earth to sun, and from sun to Uranus or 
Herschel, a superior planet, the most remote in the solar system. 
This earth and track of space Adam owned, as he was the first man 
of time and a living soul, and could not die. As a living soul I may 
think he could walk the air. There was no hindrance to him till 
after the fall. Death could not come, and how was he as to a jour- 
ney in the lunar region ? The Bible gives no account of that ; but 
as a spirit nature and free from death, we may think he could walk 
the sea and air. As he cannot do it after the fall, I do not claim it 
so, but it looks in that direction. I think I have proved that the 
most exalted man of wealth was Adam. Nothing was kept from 



97 

him but one tree, the fruit of it, not even the tree itself was no re- 
serve. I think made only the fruit, and yet God could not have 
that. God, I say, give him from earth to the sun, and from the sun 
to Uranus or Herschel. Ah, say one, these things might not have 
been made. Hark, sir, what we read, and thus the heavens and 
earth was finished, etc., and then the making of man came. 
Most of us call Adam a fool. I could not call every man a fool 
that follows Adam's ways. 

We are now ready to show you yourself. Sir, doth not God give us 
every day but one, as he did Adam, all other things ? The com- 
mandment is, " Remember the Sabbath day and keep it holy. Six 
days shalt thou labor and do all thy work, but the seventh." You 
take from God. What better are you than Adam ? You fell when 
Adam fell, and now you are falling lower. Adam got man low 
enough, but when man gets on his own head and stomps himself 
lower, it is bad enough. Brown, what is the matter of you ? I will 
tell you, sir, the way man gets on his own head is through Sunday 
cars and newspapers. God give you all but one day, and that you 
take from him. Adam, where art thou ? Here I am, Lord. Got 
your day and mine too. Our babies wants milk, and I want the 
mighty dollar. If thou had not give me that woman, I would not 
done so. We know thou has promised damnation as to the punish- 
ment on sin, but babies and milk punch must be had — or babies fed 
and milk punch had. J. D. Pope said to me when I spoke on this 
in his church, said he, we cannot go into details. Was he afraid the 
devil would get hurt ? Ah no, but I had scripture to prove that as 
with the people so with the priest. My details hit who I don't know, 
but he spoke, and they say a hit bird always flutters, and he did and 
I did, and now I go into details, as my text is man, one of the worst 
things on earth when he is bad. When a man will take away God's 
last day, what is he ? He is rich as I have proved, but of the mis- 
ery none can tell, and I cannot get to it if I go into details. It 
reaches far beyond our system. A man said to me once, you had 
not better speak against Mr. J. D. Pope. People consider him a 
nice man. 

Adam, where art thou ? We well might be called the sons of 
Adam. God only saved one thing with Adam — the fruit of the 
tree — and he only saved one thing with us — that is the command- 
ments, and we do just as Adam did — we say our milk and Adam say 
the woman, etc. 

You see that I want to prove that it is these rich bad men that 
make the trouble. I say again, look in the houses of congress, etc. 
There you will find all rich men. Look at the bills, from the treas- 
ury run up. See what followed the first man of earth, death. Hear 
what the scripture saith — do not rich meh oppress you ? I say yes, 
$50,000 a year for one man must oppress. Something must set 



98 

back on some poor man and rich farmer or merchant, etc. Oh say 
one, they have hard times in making laws. Yes, and hard laws at 
that — $50,000 a year, and the poor laboring class must 
bury them, and they have a big time in drinking 
and smoking, and eating and riding, etc. If they had 
to suffer or labor as some of our men, with mind and 
hands, they would die. But with fair speech and then help a man 
to a farm to get his vote, they will get to congress. In this way 
some of them get to making laws. I think Ben Butler was about 
right in saying some wanted driving out of the house with a scourge, 
and the table of the money changers upset. 

The law here is for the lawyers and judges. They get up a di- 
vorce. A hen and rooster sometimes may have a fight, but settle it 
themselves and become friends again. But where man rules the cut 
is not so. The two opposite wards are parted. 

The New York Times has Canon Farrar spelt with three n's. I 
would say the Berkshire Courier spells Canon Farrar's name with 
three n's. The New York Times has it Canon Farrar with two n's. 
The Courier puts it Farrar Cannon, and Times Canon Farrar. 
Certainly both cannot spell it right. They make a mistake. So I 
can claim to, by saying Ferret Cannon. We will comment on each 
part, the surname and given name. Ferret is a small thing we get 
from England, etc., to put in the holes of rabbits and hares, to bring 
them out. This Ferret Cannon — that thing in Massachusetts or 
or some other town, it is against the law to use such things in 
gaining, but this Ferret Cannon don't mind that. He comes in the 
Berkshire hills and holes for a rabbit, crying from the Berkshire 
Courier, is this an endless hell ? From his comment on his title in 
question, of hell, he seems to know, or wants people to think he 
knows, it is not, and yet he asks the question, is there an endless 
hell ? showing a wave. If I know I will not ask. This is like the 
man whom I used to know. When on a jury in a case he asked 
the question. Said Squire, who beat as a juryman, he did not 
know — why Brown, it is not Ferret Canon, it is Farrar Cannon. 
Farrah, oh, when did she stop giving milk ? I used to milk an old 
cow that was Farrah, and she used to act like kicking and I used 
to tie a rope around her body to keep her from kicking. Don't you 
understand me yet ? Well, how must I understand Farrar Cannon? 
Well, I got part of the way in one of those things on Governor's 
Island at the time of the war, but there was no charge in it, only 
me, and if I can give this Cannon a charge as I did that, I shall be 
pleased. I am trying to get in him. That old Farrah thing stop- 
ped giving milk when he denied eternal punishment. The sincere 
milk he could not give, the sincere milk of the Word, as Paul com- 
mands you. Well, Brown, get things upside down. He did it first. 
They taught me what everlasting, eternal, endless, and what die not 



99 

are, in their colleges and schools, and even heaven's happiness is 
eternal ; no end. This they give us to understand in our book, that 
it means no end, but when it comes to the Bible there for a divorce 
of words, and meanings of happiness and misery, heaven and hell ; 
they make, as I have said, only heaven and no hell, only happiness 
and no misery. Nature teaches us better than that. We know 
that we have misery on earth. This the Universalists say is all the 
hell we will get. What blind guides. Hell is stocked with such 
and heaven has got none. Is it not strange, when the same words 
in the Bible are used on heaven and hell. Then, say they, it is 
limited. Eternal means ending, die not means something else. 
What infernal lies, vomited up from the pit without bottom. Bot- 
tomless pit means no end. Change it this way if you please. 

I see some of his writings have reached the sale in this country 
of 14,000 copies. I should think such doctrines would sell well 
here. I liked to have said among fools. This thought came in my 
mind, but I did not say it. I will say such doctrine is foolishness 
and Farrah will fool many with his skim milk. Paul recommends 
only the sincere milk of the word, see 2d Timothy, 3d and 4th chap- 
ters, see the 5th verse of the third chapter. Do we do what Paul 
commands us ? Do we turn away from those that have the form of 
godliness and deny the power ? Most all men will say, how dead 
the church is, or how dead or how cold. Do they deny ihe power ? 

I have been in Lee, Mass., since 1870, and from that time till 
this, 1889, no white man has asked me to pray, only Brother Thom- 
as of the Catharine mission. Is it because God did not give them 
the thought to do so ? No. Can they not think as well as Brother 
Thomas ? They can think to stop me, as they did, and no other 
may. They ask me to attend their church. I say this, not because 
I want honor, but what color will do. If I had been white, it would 
have been Brother Brown, Brother Brown. Said a white man, if 
you go to camp meeting it will be Brother Nigger. 

I know I got caught in a trap. Then I wanted help, but few 
gave it to me, but only Thomas Wilson and the family of- J. I. 
Crosby, whose name 1 will remember. I will not forget that Wm. 
Bartlett did ask me to speak. This seems that I wanted honor and 
to have people to notice me, but not so. I think, doth God work 
so curious or is man funny ? They will say brother, but call on a 
white man to act. Not with me alone, but the color of my face 
meets with the same treatment, let it be on what lady you may find 
it, excepting a nice black horse or dress. If I could get in a horse 
and none know, how they would praise me, if they did not find it 
out. Some will say the nigger wants the white folk to think some- 
thing of him. I thought the truth would bring somel hing from 
somebody. Is what I say and have said a lie ? If it is, then growl ; 
if not, mourn for folly in man. That text, man, man, etc., etc. 



J. I. CROSBY. 



Who is this man ? asks one. Well, he is an eccentric man, rather 
of the two. When he gets some things wrong, he will get others 
strikingly right. He will start in the far distance of ages of the 
world, and with such accurate fitness he will show things, that any 
man that wants to see what the matter is in these times can see if 
he wants to. J. I. Crosby says the world is ruled by the powers of 
darkness. Sir, I ask any man how much he is out of the way. Is 
he any ? I take it from what he said to me, that the powers of dark- 
ness had the strongest hold. Said he, our ministers have got in the 
ruts and stay there. Here we have the great force of the subject. 
What the light of the world is. They call themselves lights, but I 
fear some of them are foxfire lights, and will not burn sin. True 
fire will burn up sin in all its forms. J. I. Crosby told me that some 
of them called him a disturber. There is where our ministers and 
deacons have got in the ruts. When a man hits their pride with the 
fire that kills sin, they cry out a disturber, or as they did to Christ, 
away with him. J. I. Crosby tells the Methodists of their ruts, the 
Congregationalists of their ruts, the Baptists of their ruts, and if 
Massachusetts was a church, he would say they got in a rut when 
they got in a Unitarian governor, of the last name. He said they 
claimed Christ was only a man. He seemed to think it a disgrace 
for a State, unless they was in a rut, to choose a man that insulted 
Christ like that. The next in the ruts to him was the Baptists. He 
said they had been labored with by good men to get them out of 
that close communion, but to no effect. J. I. Crosby would not 
hurt the Baptists for their ways, but thought it hurt their church. 
He thought men of sharp minds and quick apprehension will see at 
once the ruts. It teaches if Gabriel of the highest column in the 
eternal order, or any of the heirs that never were embodied and cap- 
able of the natural baptising by immersion — if they were in the 
chorch at communion times could not partake with them. We 
must remember it is not the fitness that is refused, but the not being 
immersed. If it was the fitness, Gabriel could partake, for he is 
archangel, and that means chief, and Melchesidec must be refused if 
not immersed. I say again that J. I. Crosby did not want to hurt 
the Baptist church. Heard him say, little before he died, I cannot 
stay here long, and I want to do all I can before I go. I was in his 
room when he was breathing his last the day before he went. I see 
his speech was changed. He was a perfect hatred of meanness, and 



101 

when you put a price on anything, if he thought you did not say 
enough, he would tell you so. He thought our Baptist friends could 
do good as well as harm, as all are liable. 

I heard myself, I. A. Brown, heard J. D. Pope at the Baptist 
church, Lee, Mass., preach — I mean read, as our Methodists, etc., 
do — one of the best sermons on record. His text was, "When the 
wicked bear rule, the nations mourn." I will repeat it, "When the 
wicked bear rule, the mations mourn." The wicked have ruled from 
when? Go back, go back, etc., until we reach the beginning, 
where the word was with God, and the word was God. Then we 
get beyond the ruling of the wicked. But when we come to the 
time of Noah, the ruling of the wicked commenced, and at the pres- 
ent time, as J. I. Crosby said, as for the Methodists, he said, they 
were scaly enough. I think they ought to be scraped to get some 
of their scales off. I think they will have more to answer for 
than all the others. The Methodist knows better than to do as 
they do. They have been where Lucifer fell from. 

But the sound still lingers in my ears, "When the wicked beareth 
rule, the people mourn." Oh yes, says one, we know that our 
churches in these things are not all right, but when we get to heaven 
these things will all be done away with. Then those who are 
Methodist, I can commune with ; them who are Baptist we can 
come to to the Lord's table with, if they are not close communion. 
I believe Spurgeon a good man, says one, but we must wait till we 
get to heaven before we can fellowship him. So it is, says one, its 
against our rules as with the black on this earth — it will not do for 
us to think too much of them. If we do, our rich friends will not 
like us for it ; but when we get to heaven these things will be done 
— we can fellowship them. No rich man will look on us with hat- 
red. We can put the poor man on equal footing with us, and the 
rich will feel not as now ; neither will we feel towards our hired 
girls as we do now. Then shall we feel that our laborers are fit to 
eat with us. They will have different bodies then. Now they 
sweat, and they are not fit to eat with us. You and J. I. Crosby 
find fault with Brown, and our Baptists will commune only with their 
own church ? Where did they get that right from ? That is not 
brotherly love unless it is in the new version. How can we call a man 
a brother and not fellowship him ? I am now writing the judgment 
scene. If I do that, I cannot favor any church. If a man is a man 
of God, how can we slight him and be a godly man ? Brown is a 
great hand to argue. When I say to them see Ezek. 36th chapter, 
25th verse. Said a preacher to this chapter that is in the old testa- 
ment, so said I is the ten commandments. When I see a man will 
not own that truth I let him go. They will go on to say, have we 
not as good a right as other churches? Is either of your rights 
good for anything ? This is the point to look at. I have heard the 

14 



102 

Methodists say when we get to heaven, then will these things be all 
done away with. Hold on, sir, when we get to heaven you say — 
that is the point we are at — by your talk, sir, you seem to think 
those things may be wrong — but heaven must make them right. You 
cannot, and there you rest. When heaven makes them right they 
will be unalterable. As a tree lieth, so judgment will find it — or as 
a tree falleth, so it lieth. As death leaves, so will judgment find. 
Your theory is God must make the people do what they will not do 
on earth. Heaven must finish it. Sir, wait one moment. You 
will never get to heaven to right things. There is not the place to 
make things right, but to give rewards for our doings. Don't mis- 
take the action of the skies to do anything else but give rewards. 
If done good, to the resurrection of life j if evil, to the resurrection 
of damnation. We must be born again, or settle matters here ; not 
make a mistake and leave it till time of rewards. Satan wants us to 
do this one thing; left undone, undoes you forever. Ah, earth, 
earth, earth, is the place ; do not forget. To prove what I say — 
see Rev., first, second and third chapters, leaving their first love, 
which was the one thing that would upset those churches. When 
love is out, things go hard and to loose ends. Those churches 
were alive once, but they suffered things to come among them- 
selves, though they did not commit the acts. They had among 
them that God spoke of, but they thought when we get to heaven 
these things will be done away with. 

J. I. Crosby saith the world is ruled by the powers of darkness. 
If this is the case, look out. He meant the devil is obeyed more 
than God, fulfilling the scripture where it saith, "When the wicked 
bear rule, the people mourn." See the churches of Pergamos ; how 
faithful she was in the days of Antipas, the faithful martyr, saith the 
spirit who was slain among you where Satan dwelleth, but I have a 
few things against thee because thou has them there (notice this) — 
has there them. Who cannot help but see this point. Any sensi- 
ble man ought to know by this that the known tares must not grow 
together. Hear what he further says in meaning. Not that thou 
thyself has done the wrong. Sir, I will repeat it. Notice again, 
but because thou has them in the church kept them there — see Rev. 
2d chapter, 12, 13, 14, 15, 16 and 17th verses. The blessed spirit 
tells you to get them from among you. but you say let the wheat and 
tares grow together. So I say when you do not know who they are, but 
when you do know them, read the 17th verse again, spoken in the 
above, and read it well and know what the spirit saith. Get those 
from among you. Read the 16th verse in the above again, to find 
out what God will do if you do not comply with his request. If 
false doctrines, you must get it out of the way and out of the church. 
J. I. Crosby — the Unitarians' Christ only a man. The false doc- 
trine God hates. Read the 15th verse of the above named chapter, 



103 

and in these churches you will find the type of our churches of the 
present day, for where the things spoken of exist you will find 
strong drink ; if in no other place, you will find it in the mince meat 
for pies. 

I do not believe that there is a heaven for any man that can see 
how strong drink destroys soul and body and yet fight to keep it in 
existence. Your taste for wine will be your ruin and you will ruin 
the church, if it is not ruined, if you are kept in it. See Thyatira ; 
read the 18th verse of the second chapter of Revelations. You 
will by reading from the 18th verse, find out what God will do to 
saint and sinner. Men get in the church, then they want every- 
body to say if you shout from the heart, that you spoiled their meet- 
ing ; when they and the devil did it; These men will want organs, 
etc., and the church gets right where it is, as Ackerson and J. I. 
Crosby say, in the ruts, and seem to stick there. William Ackerson 
and J. I. Crosby like to think as I do ; open. These are the men 
we want. Ackerson went up to a minister at Canaan camp meet- 
ing and said to him, "They are selling soda here on Sunday." The 
minister seemed stunned to think of selling such on Sunday. This 
is the result of the fashion. It seems to have a choir and a wicked 
man for superintendent in Sabbath school. This caps all yet; a 
minister put in a man of no profession to rule the Sabbath school. 
Did not this minister know that when the wicked bear rule the peo- 
ple mourn ? J. I. Crosby is gone, but is not this in the ruts up to 
the hubs, etc. 

A writer said once that the choir stood and hollered something in 
the shape of singing, near the pulpit, that you could not understand, 
etc. Why will not the people mourn under such rule ? I bought a 
hymn book in 1854, but I have no use for it now. In the church 
singing of that date is over. In the church now, new books, and 
the old ones thrown away, part of them, some verses gone, viz : 
"The Father Shining on the Throne." These melting verses gone. 
According to Dr. Talmadge, all things of the good man is not gone. 
This I cannot agree with him in ; all things. Can any man mistake 
the plain words of the mentioned ? He saith the employment of 
heaven. Has our editor given the wrong words of the preacher, of 
the editor of the Witness, and the editor of the Washington County 
Clipper ? Both say Talmadge says the employments of heaven of 
our departed friends — Christian friends — are what they used to be 
here on earth. The man that used to follow fine arts, now follows 
them in heaven. He says, do you suppose because the painter drops 
his easel, and the sculptor his chisel, and the engraver his knife, 
that therefore that taste which he was enlarging and intensifying for 
forty or fifty years, is entirely obliterated? These artists, or these 
friends of art on earth, who work in coarse material and with inferior 
brain, and with frail hands ; now they have carried their arts into 



104 

larger liberties, etc. They are at the old business yet, etc. They 
say Talmadge saith, as for music, no one doubts it , it is all music. 
But for us to think that the songs sung here will be sung in heaven, 
will be a mistake ; for here we sing of our trials, etc., there we sing 
of all past and the fulness begun. 

Talmadge is made to say in the aforesaid papers, some wiseacres 
say positively there are no such things in heaven as organs, trumps, 
real harps, etc., but I say I should not be surprised if God could 
make organs, etc. See Amos 6th chapter, where you will find God 
forbidding to invent instruments of music, like David. Woe to 
such. Then see Isaiah 5th chapter, 12th verse, etc., where the 
harp and viol, the tabret and pipe, and wine spoiled their feasts, and 
if these things spoiled their feast on earth, oh how cm the eternal 
throne and heaven be filled with our earthly harps, viols, etc.. that 
are forbidden ? A woe spoken by the two prophets of God. Read 
over these two chapters and see how our D. D., L. L. D.'s have 
got out of the way. Calling evil good and good evil. After David's 
time, you will see that a woe was pronounced on those who invented 
to themselves instruments of music, like David, and yet our churches, 
in spite of God's woes, will have organs and negro dances, which is 
common with the Episcopalians, to get money to help God, as they 
claim. In short Talmadge is claimed to say, whatever employment 
a Christian man has followed on earth, the same he will follow in 
heaven. Here I had a sharp conflict with some. They say he did 
not mean so, after they were shown the short sightedness of the 
subject claimed by Talmadge. Said I to them, a man may follow a 
business that would not be in accordance to the wishes of many, 
for me to speak here, and yet the business would be a benefit to the 
world. Ah, say they, he did not mean that. Said I, a person may 
follow washing. Ah, said they, he did not mean that. Some may 
have been in the business of boiling soap, and if a man wants to 
boil soap forever he is welcome to the job. Ah, said they, he did 
not mean that. Sir, if he did not mean that, what did he mean ? 
If a man can say a thing, and you say it is not his saying, how is it. 

I wish our preachers and editors would give us the subject that 
would bear criticism. It will not do to leave things in a way to 
rack the brains of some, and then say religion is the fault of it ; but 
for men to pry in such things as spoken and claimed to be of Dr. 
Talmadge, is what will get a man in a fix. No one doubts that the 
bible speaks of harps and of viols, pipes, etc., and horses, but let him 
that readeth understand. Some think the New Jerusalem is the 
city that will hold all the saints, when it means a figurative cut of 
expression. So in case of harps ; the harps of gold meaning God's 
glory or blessing. Eye has not seen, ear has not heard, neither has 
it entered into the heart of man, the things God has laid up for 
them that love him, see 1st Corinthians, 2d chap,, 9th verse. How 



105 

can we say that we are going to follow the same business in heaven 
as on earth ? If it is the same business we would know it, but the 
business we are going to follow and the things going on eye has not 
seen, ear has not heard. It could not bear it. It is beyond our 
conception. We know we shall go to heaven if we are faithful, and 
be happy, and the spirit will teach us, but when we come to behold 
matters, we shall be as Job ; abhor ourselves because we have seen 
the Lord. This J. I. Crosby used to say, when we see the Lord 
our God, harps, etc., will be forgotten, and all other things of earth, 
but eternity. How can men get up such things without the author- 
ity of the Bible. We know we shall have the spirit and glory, but 
that is not an earthly business, as a chisel or a sculping knife, or a 
paint brush. There will be no earthly business followed in heaven. 
The former things will be passed away, see Rev. 21st chapter, 4th 
and 5th verses. A word to the wise is sufficient. The plain Bible 
truth ought to be enough for any one, J. I. Crosby saith. 

Thoughts of Azariah Brown. Thoughts of Azariah Brown. Who 
is he ? I know him partly. He came pretty near lying once, and 
he did lie to his mother and he never forgot it till this day. He 
ought, I liked to nave said, had his black heart broke. The kind 
old mother got him to count her sugar cakes, and he counted lyingly 
so as to keep a cake for his black mouth, and did, but God pays 
him for it now. Not long ago I came so near lying there was no 
fun in it. The devil liked to have caught me, but God, when the 
lie came, showed it to me, and I turned it just in time and rubbed 
the truth at that. But did not lie quite. If it was not for the grace 
of God, I do not know but I would be the greatest;* I do know I 
would, if not the biggest liar, big enough in creation. A man is a 
fool without a rudder to him, for he will go everywhere without this, 
the grace of God — see 1st Corinthians, 13th chapter, 1st verse. 

As my thoughts are J. I. Crosby, I must say something about him ; 
as I was a kind of a favorite of his and he of mine, and under cir- 
cumstances of thought I pen this chapter to his memory and my 
profit. As for our ministers, as ministers, we can think them up too 
high and yet we can not. The reason we can not is we must think 
them under God up in heaven. This is not too high if he is right. 
If he is not right and then think him up there it is too high. Look 
at a turtle as he swims in the water. He goes this way and that 
way ; he wobbles enough, and with a rudder he could steady him- 
self. So with a minister; when he gets in the ruts he wobbles 
without a rudder. I don't mean to blame others and let myself go, 
but serve myself as I do others and others as I do myself. When a 
man can do that how far is he from right ? J. I. Crosby saw him- 
self, and when a man can do that, he will try to do right. All peo- 
ple have men that they do speak of, and I have as good a right as 
others. J. I. Crosby could entertain any man if he had sense, and 
if he had none, J. I. could tell him how to get it and keep it. 



SECOND CORINTHIANS. 



5th Chapter, 17th Verse. 



"Therefore if any man be in Christ, he is a new creature ; old 
things are passed away, behold all things are become new." As I 
have spoken these words before and as they are the leading point to 
know a man, I must give them again. I do not want to have one 
thing over and over again, but in this case it becomes us to keep 
these sayings in mind. There is nothing that will convince all and 
every man as quick as to see a man, one of the most vile cases in 
creation, fighting, drinking, etc., and in one week after to see that 
man turn from his bad ways, and for one year to 25 years, he keeps 
his post for good ; no vile ways, no rude beating of wife and chil- 
dren ; all peace and prosperity. These 25 years we have had a 
chance to see him in private and public, and what doth everybody 
say of him that used to know him ? I do not write at such plain 
points for argument's sake, but to have you own the truth in plain 
terms. That what I say is truth and that all means everything, and 
I ask in the name of God and Christ, whose servant you call your- 
self, to see the whole matter. There is a point that I have passed, 
which I shall mention soon and I want to prepare yourself to be 
honest. It is easy and plain, and in all conversation we admit it to 
mean as it is ; all to mean not a thing left and new old things gone. 
The point then passed as has been said that I will notice soon, is 
that everybody that knew that man would say he had stopped all 
his bad ways and drinking. Why do they say so ? It is because 
they have known him for 25 years and not one of his old things re- 
mains. See how his children used to come to school in such a 
school district, naked, barefoot, and no hat on, etc. ; but look at 
them now. The man is a new creature. Old things are passed 
away. Behold means look ; behold doth ; behold carries with it the 
sound of astonishment ; behold all, not a part, but all things become 
new. It is so plain that the sound lingers around the soul of man, 
as an ocean music bird which has power to kill man with its trans- 
porting sweetness of music, and who can fly up to the chambers of 
God, and by his permission take a billion miles of the heavenly 
shore and before that company that John saw knew about their ex- 
posure to time, all was in sight of earth ; would it not kill a man. 
As above stated let the sounds linger. A new creature brings it. 
It always carries newness as an introduction of the text. 



107 

I claim the whole chapter, for after Paul looked over the chapter 
to the 17th verse, he exclaims in the language of the text, "and to 
know a man." The text is our guide, for no man will go to a thorn 
bush for apples, and for a man to be a Christian he must be a new 
creature. If a man is not this, you have no right to call him a 
Christian. Here is where the cause of Christ is blamed — see 2d 
Thessalonians, 3d chapter, where it is disorderly to work not at all, 
but as busybodies — see second verse of this chapter. According to 
this chapter, there are not many new creatures, if the set that doth 
not work are old creatures, or have not got the old things passed 
away. I believe Paul, for many are called but few chosen. Oh, 
my God, what a small percentage that work. Notice these things ; 
when you see a man follow his old way and then claim to be a new 
creature, you know, sir, that he lies. None is a Christian, remem- 
ber, but a new creature. A new creature is a man that used to 
drink, a man that used to lie, a man that used to want Sunday milk, 
etc. 

Before I proceed on this I must prove what old things are — see 
E. C. 19th chapter, "no new thing under the sun," no acts new. 
• Bad ones, bad acts, have been since the fall of the devil. So we 
may say these things are new. It is not so, sir, as there is no new 
thing under the sun. We will go back, as I said I must prove — see 
E. C. ist chap., 9th verse. According to this earthly things are all 
old, heavenly things are all new. So you see the point ; Christ 
wants us to give up the world, which is old. Stop following sin, the 
wages are death, and the ways of the world. New man. A new 
suit of clothes and an old suit. If both suits lay together, could 
you pick out the new and the old ? How plain — a new man, differ- 
ent from the world, and so matchless good is new. In connection 
with the above to prove, I will proceed. Old things are dancing, 
card playing, croquet, chess, dice, singing, dancing, songs, doing 
business on Sunday, any natural thing or earthly sport, etc. Who- 
soever wants earthly sports and pleasure, cannot be all right and in 
the way where Satan will upset him, and the quicker he gives up 
the old man with his deeds, the better. How can a man be a 
Christian or a new creature ? Let me put the two in one ring and 
look at them. See now : Christian and new creature. Christian; 
new creature. It means one thing. Do you see now. How can a 
man be a new creature and follow the horse races and sports he 
may come across. Old things are passed away, behold all things 
become new. When you see a man given up to such sports, I fear 
for him and fear him. If I had a nice daughter it would make no 
odds if he was married or not. I never thought Beecher had such 
a belief, and men that want to be altering the translation of the 
Bible to make it nice, I fear. Is it a new thing to be tampering 
with the Bible, or doth it favor old. Ledifni, or spell it forwards, it 



108 

is infidelity. I spoke of Sunday cars, milk, etc. As a State, we have 
no more Sabbath or Sunday any more, only at home, as Holmes 
and J. L. Kilbon say, and to think that a deacon of a church would 
consent to a Sunday train to run is infernal : a man of college and 
learning ; a deacon and a Sabbath breaker! Is this a new creature? 
May God set me in advance of such newness. It is old as the hurling 
of the old. Old from the holy chambers above, and yet these that 
follow these old things, will want to boss those that are the new 
creature ; claim to know so much about God. 

Therefore if any man is in Christ, he is a new creature. This is 
just one-half of the text, and the rest we will save to finish 
the man with ; that through God we will try to do. The first ques- 
tion is, what is man — good one or a bad one. Man is a lump of 
clay, so called — is in the form of God as Christ was in stature — not 
oversize. When oversize he is called a giant, but his size doth not 
complete him. His finished completion is his whole principle. The 
making of the man, good or bad, as aforesaid, and what makes the 
bad we all know ; but we will let the sinner and the devil tell what 
makes the right kind of a man, and the Bible judge in the case to 
settle the matter. Ministers and members call churches the church 
of God and Christ, when the devil and sinner knows better. So 
the professors are not always capable of judging in the matter. The 
devil said to Christ, "I know whom thou art, the holy one of God." 
and if Christ had been a croquet player, he would say that if he had 
had any other pleasure aside from God — these games and sports 
cannot be called innocent amusements. They that follow old 
things ; the devil showed them. Said they, Paul, we know, or in 
other words, I know Paul, but who art ye ? See Acts, 19th chap. — 
read the whole chapter, and see if the devils doth not know who is 
right, and those sinners who used the name of God, and his people 
knew better than to use a bad name or the name of sinners. They 
knew who was a new creature, for they called the doctrine of Christ 
a new one. 

We will now take up the sins of our day and time, and what do 
they, call a bad man — a man that will take a man's horse from him ; 
a man that drinks and gives to his neighbors drink when he is try- 
ing to stop, and lie when cornered to hide his wrongs ; put others to 
jail for drink, to get the honor of some rich man that loves his bot- 
tle — who gets drunk Sunday, Monday, and complains of his neigh- 
bors for drinking, and has him put in jail when he himself drinks 
what his neighbors got drunk on. They mean to rule. What doth 
a sinner call a man ; that deacon who prays so long, and then gives 
his consent for a Sunday train of cars ? What doth he think of a 
man who claims to be a Christian, and seen or is seen about a 
drinking saloon every day, and Sunday not excepted. What doth 
he think of a man who had such a soul in him ? Can he call him a 



109 

Christain, or cloth he call that a new creature ? What doth a sin- 
ner think of a man that gives his money to help the system of 
polygamy ? Here is a man that has and does uphold all these ac- 
cursed mention — he doth the act himself and suffers others to do it 
under constitution rights, to the extent of 900,000,000 a year. This 
man chose Barabbas in 1776. The wrong he has done in that time 
is immense. He has suffered doubtful houses to be kept, and then 
find fault. They say that these nuns are places of ill-fame, ruled by 
priests. If so, why are they not stopped ? If not so, keep still, but 
be honest with all men ; show them their wrongs and give them 
their rights. These priests are bad men, or badly belied. I know 
nothing about them, only from hearsay, but the man that suffers 
those things is Uncle Sam. Brown, what do you mean ? Sam, 
who is that Brown ? I hope, says one, it is some poor man, but 
Uncle Sam, our government is called so, and I hope has not done 
as you say. 

I am ready to show yon. What do you call a man that helps or 
keeps a house of ill-fame? Call things by their right name. What 
do you call a man that has strong drink and drinks or uses it, and 
causes murder and all manner of crimes, and takes or makes the 
people pay tax to support the crime that his rum doth ? What 
kind of man is such a man? Answer if he can stop drink misery 
and will not, when he knows that many glassy eyes sunk in their 
sockets is the cause of drink, and blows from their drunk man. I 
say when he knows that, he is a murderer and drunkard for keeping 
it to make them drunk on. I do not keep it to make 
them drunk on. Let them stop drinking. I want them 
to. If you do, why do you make it for ; if you want them to stop 
drink. Oh, we must make a little for them to wean off on. Sir, is 
a child weaned when it nurses ? Where is your sense ? A man 
that puts the cup to his neighbor's mouth is guilty of his acts. These 
are cases where men are held responsible for violence done by 
a drunken man, etc. Then Uncle Sam is guilty of stealing, for 
when a man gets drunk he will steal and lie if he is not too drunk. 
A keeper of an evil will lie to hide it. When we come to God, we 
promise to forsake the world. What, Brown, doth Uncle Sam claim 
to be religious ? Of course he doth. Look on the money he 
makes, see what he said, viz., "we trust in God." This is on his 
silver. I said silver ; pardon me if I have lied for saying silver — or 
specie. That comes nearer to it, for it is some kind or other as 
monkeys or a different specie from a baboon or a cow. In this line 
of talk, they may get it right ; but as to silver, I shall doubt it. 
Please notice one thing on their so called coin of silver, they say 
"we trust in God." What must men think of God, which word 
means good, if good and that infinitely. So how can such a God 
honor or save in time such beings, when they know that which they 

is 



110 

call silver is bogus or a compound material structure, put up or con- 
structed of a spurious kind to silver ; that is called silver, and as 
silver or gold. Smith said to me once when I showed him a watch, 
said he, they have a metal now days that looks so much like silver 
that you can hardly tell it from silver. On such stuff they write "we 
trust in God." They want to make out that they can use such 
stuff under Christianity, and then some will believe it is all godli- 
ness. I have it, sir, from authority that our men that counterfeit 
have been in the employ of those that worked the spurious metal, in 
our wealthy men's service. It is no harm they think to make it, but 
it is got where our counterfeiters can understand how to make it. 
It is no harm to be rich ; oh no. I do not mean this. Dives 
might not have been an outrageous mean man ; he might have been 
a gentleman in every respect, as to man, but his failing with God 
made him guilty of all. We must be a new creature. His sticking 
to his old principles did not save him. He had followed the broad 
road until it ended in the ocean of misery, and from that point he 
could see across from his place to the delectable mountain ; but be- 
tween him was a great gulf fixed, so that he who would come to his 
place could not come to Lazuras. If a gulf, then natural things is 
taken to illustrate spiritual things. Then this mountain means de- 
lightful, which is called delectable. There is glory there ; whether 
it comes in showers as on our earth, we know not. John 
said as mighty thunder ; did not say it did come in 
form of a thunder shower, but I will warrant it more 
glorious. Lazarus was somewhere in that place basking himself ; 
knowing he was free from his sores, which the dogs came and licked. 
His gaze was fixed never to be removed, but through some mark 
Dives knew him How strange — one on the one side of the gulf 
and the other on the other side and the seperation might have been 
long, and if not long they had parted from earth. The one went in 
the new Creature and the other went in the old Creature. One at 
one time and the other at another time, but with all the sounds like 
mighty thunder from the delectable mountain, that quaked the 
mountain, and Dives from his ocean of misery knew Lazarus. What 
a picture — Dives was as men are now days — unconcerned about 
their steps. You go into a field with an eminence at the center, 
and around that field is hedges of earth, so as to prevent water from 
running away from one track and that track leads to one road; and 
that road leads to that ocean where Dives was. Now how could 
any man pour water on that hill in that field without runing down 
and going to that hedged road, and then in the ocean. So is 
man's life. Every act of his is as water, and runs in the broad road 
of death, and leads to where Dives is. You can not walk in one 
road and go to the other place. He that would come here can not 
go to you said Abraham to Dives. Another field with the same 



Ill 

hedges around it, leading to another road and ocean, or delectable 
mountain. He that would walk in the narrow road can not come 
to the ocean of misery. Whatsoever a man soweth that shall he 
reap. He that soweth to the flesh shall of the flesh reap corruption, 
and he that soweth to the spirit shall of the spirit reap life eternal; 
which is the new Creature. Corruption is the old, not born again. 
Here is a scene that passed in, and from the spirit land Abraham 
had the conversation for us, acted as medium in our stead and give 
us an insight of things immortal. We want to see and wish to see 
sights from the world of misery. If we did, and they could tell us, 
our life would go from us, as stated in the communication with 
Abraham. We are stuned to hear them ask for water to cool their 
tongue. More of the conversation we have in the communication 
that hinted to the distress of the place of torment — as called. So 
dreadful was the place that he wanted word sent to his five breth- 
ren, lest they should come to this place of destruction. When a man 
doth not want a man to come where he is it must be a bad place in 
such a case. 

As I have been lead from the main issue of the subject, I now 
must return again — as our government is connected with right and 
wrong, it comes under the head of Dives and Lazarus. One did 
right and the other did wrong. Our government has taken Dives 
road ; faring sumptously every day. See her money fooled away. 
Again I think I have seen where our government or her men has 
published the amount of what they call silver in the treasury. Is it 
not strange how our rich men (some of them) will curse a poor man 
and call him a drunkard and a robber, etc.; a Sabbath breaker. If a 
poor man gets drunk and is seen much in the streets, noissy on the 
Sabbath, he is put in the lockup. Why, because they call him a 
mean man. Admit that; that every man is mean that breaks the 
Sabbath and gets drunk and abuses his family — and 
if he does not abuse his family, but has rum around 
and to sell; what do all men of a decent kind and character call 
him ? If he keeps it so that all or some may have it and not all ; 
but the men that he sells it to. He sells it to a man and he kills 
his wife and little child that meets its father, and puts out its mouth 
for a kiss ; but in place of a kiss the father, under the influence of 
drink, kicks the sweet little thing until its bowels come out. It saith 
oh papa, I only wanted a tiss and you have till me. Its childish 
talk lingers under the blood-stained sky till its little spirit goes to 
the delectable mount and ocean of God, where a new creature will 
only pass, which is the wedding garment. See them that had it not 
on — Matthew 22nd chap, nth verse. Oh hear the case of a little 
child. One day as she was at a place where christains love to seek 
God's face. The lord in mercy gave her to see that sin did lead 
to misery (with Dives). She then began to weep and cry and call 



112 

for mercy from on high. It was not long before the Lord gave her 
in heaven a rich reward, but when her parents came to know, it 
made her parents anger grow. They cursed and swore and beat the 
child, and thus tormented for a while at length she prayed the Lord 
would come and take her suffering spirit home, and when upon her 
diyng bed she clasped her hands and thus she said, father and moth- 
er farewell ; I am going home with Ged to dwell ; (and Lazrus) you 
tried to send your child to hell ; but oh, dear parent, fare-you-well ; 
and thus awhile she talked and prayed ; then clapped her hands and 
said, I feel sweet Jesus in my breast ; I long to die and shout in 
rest. 

Here is a picture for our government to look at, and its rum cost 
and bogus coin called silver. As we admitted that the man was a 
mean man that broke the Sabbath, etc., as we said this man is Un- 
cle Sam — our government — how can we jail a man for what we pay 
tax to support. Our government has been run by the powers of 
damnation too long, and not the new creation. 

Our ministers seem to be afraid to tell the truth about the gov- 
ernment. They call it one of the best on earth. That is not saying 
much when others are murderers and murder with strong drink. 
Why do not our ministers say how the other best government is ? 
If they mean that our government belongs to the number of the 
best that sell rum, what do we gain by saying so ? This passage of 
Scripture comes up and it looks like it, as our churches have their 
grab bags to raise money for the Lord,, as they call it, and have 
dances to get it, the money, and nice organs, etc., and if a man 
shouts aloud, oh, how they look up, as a turkey when he sees a toad, 
and are ready to say with the Pharisee, "master rebuke thy disciples." 
Some say God is not deaf. If he was, you would go to hell. If he 
could not understand, you may, although he can understand when 
people will go contrary to the Bible teaching, hell is the place for 
them. How can they be new creatures, when they want to bring 
God to their terms, by saying in actions, "master, rebuke thy peo- 
ple." This, they with their actions say, when the Pharisees spoke 
it out. I heard a minister, or a college man, says one, it was no 
hurt, he did not think, to dance av home. I think he said nothing 
about dancing out, and yet he might. Be it as it may, if it was not 
wrong to dance at home, I thought he meant it was wrong to dance 
from home. But how do we learn to dance ? Is it from home ? 
Is it not at home we learn to go out and dance ? I say now, if I 
have not said it, our ministers, some of them, remind me of what 
Christ said. The thought comes, and I cannot help it — see Matt. 
23d chapter, 15th verse. Our churches are so nice and our minis- 
ters are so peculiar, they must have a price, what they must have or 
they will not preach. And when they claim to preach, they read 






113 

their sermons, which I can do myself. As with the people, see Ho- 
sea 4th chapter, 9th verse. 

Uncle Sam has the same principle in him as the men we put in 
prison every year. They like rum and so doth Uncle Sam ; but he 
is rich. If he was not, they would send him to hell, if they could, 
to howl in flaming vengeance. Please remember one thing, when 
we become new creatures all will know it. No sun can rise and 
shine from under a total eclipse — but all will see it. No govern- 
ment can prosper and be a rumseller. If Uncle Sam is honest with 
his subjects, let him put himself in prison for drunkenness. If hang, 
let him hang himself. Uncle Sam, let not your people catch the 
small-pox from you, and then jail them for it. A new creature will 
keep out old things. Old will pass away and all become new. 



CHEOPS. 



January 20, 1868. 

I am very sure that there is not another place in the world where 
the boys and girls of the Untied States would throw up their hands 
in such a wonder as upon the top of the great pyramid of Egypt. I 
am here to-day, and wish that all my young friends were here with 
me to gaze upon the wonders of the old, old land — to climb those 
stones, set here by my side, and look upon the Nile, the green 
meadows, the boundless deserts, the monuments around us. As 
they cannot be here in person, I will try to picture the scene to 
them. I came here from Cairo, which is the other side of the 
Nile, this morning, accompanied by Rev. Dr. Webb and other 
friends. 

Before looking at the pyramids, we must take a view of the Nile. 
Here we are upon the Nile in a boat with nine donkeys and several 
Arabs at one end and ourselves at the other, with a high triangular 
sail above us. The river runs into the north, while 
we sail west. Looking across the stream, we see the 
pyramids stand out clear and distant on the hori- 
zon. Up river as far as you can see, are other boats like ours, with 
sails spread, filled with donkeys, men and women, or loaded with 
wheat, cotton or garden vegetables. A great float is moored to the 
shore, which we are leaving, while down stream is the island of 
Rhoda, with houses and gardens, and tall palm trees, throwing out 
their long feathery leaves. The Arabs have a tradition that here 
Pharaoh's daughter found the infant Moses. At the upper end of 



114 

this island is the Nileometer, a stone pillar which shows how high 
the river rises or falls during the inundation. The Nile is unlike 
any other river in the world. When this is high, other rivers are the 
lowest ; when this is lowest, other rivers are the highest. The Mis 
sissippi, the Connecticut, the Merrimack, Susquehanna, and all the" 
rivers of the United States have spring freshets, but the Nile is al- 
ways lowest in spring, and highest in fall. Egypt is a country differ- 
ing from all other lands. It is now the 20th of January, and the 
clover in the fields is knee high ; the wheat is rank and green, while 
in the United States it is the dead of winter ; the snow piles up into 
heaps, etc. If you would come here in April, you would see the 
people harvesting wheat, just at the time the people of the United 
States are getting ready to plow and plant. When the June showers 
are falling in America, and the flowers are sweet and the whole 
country is clothed with green, Egypt is brown and bare • and then 
in August, when the trout brooks are dry and the rivers sunken to 
streamlets with you, the Nile is a great sea, pouring down its floods 
from July to January, overflowing the meadows and the lowlands, 
and almost the whole country, with scarcely a drop of rain here in 
Egypt. It has been a great mystery unsolved till within a few years. 
With your map before you, look at the mighty stream, nearly two miles 
wide here at Cairo. It has a half a dozen mouths, and looks on the 
map like a great tree growing out the Mediterrean sea : the mouth 
the roots, the trunk commencing here at Cairo, widening, turning, 
growing, crooking, dividing into two branches, the blue branch 
reaching out into Abyssinia, its twigs spread over the mountain; and 
its white branche running into the center of Africa beyond the 
equator, the lake Victoria Nyanza, which Captain Livingston dis- 
covered in 1859. Till within a few years it was supposed that the 
annual flood came from the great lakes in the heart of the conti- 
nent, but it has been discovered that the rise comes wholly from the 
blue Nile, and is caused by the rain falling in torrents on the high 
mountains of Abyssinia in June and July. Were it not for that, 
Egypt, instead of being one of the most fertile countries on the 
globe, would be a desolation. 

And now in our imagination sail out on the Indian ocean, and 
now look at the cause of those events without which Egypt would 
have no history, without which there would never have been any 
pyramids or sphinx, no Pharaohs, no Moses — nothing of what is 
now recorded in the Bible as having taken place here. You know 
how hot it is in the United States in midsummer when the sun runs 
high, but it is much hotter on the Indian ocean in June, for the 
sun is right over our heads. Its rays evaporate the water of the 
ocean rapidly ; the hot air rises laden with water, and as it is winter 
in the southern hemisphere, the cold air from the Cape of Good 
Hope comes rushing up the coast between Madagascar and the 



115 

Continent, just as the cold air rushes through an open door in a 
warm room. This current of air the sailors call the southwest mon- 
soon, which sweeps on to India, and also up the African coast, driv- 
ing the clouds up against the mountain top, which catches all the 
moisture, pouring it in torrents down the valley of the Nile. The 
water beneath the keel of the boat comes, the most part, from the 
Indian ocean, transported by the winds to the top of the mountain. 

How admirable the Creator has adjusted all the forces of nature ; 
how wisely they work. You can trace it all back to the sun. The 
movements of the earth around it, more steadily than any clock can 
keep the time of day. But sometimes the winds fail ; there is not 
so much moisture rolling against the mountain, not so much rain to 
fall, and then comes famine in Egypt. There has not been many 
famines of late years, but in the eleventh century there was terrible 
suffering, a famine which lasted seven years, from 1064 to 1071. 
The cattle perished, men died from starvation, and the living ate 
the dead. So in the time of Joseph there was a famine, you remem- 
ber, which lasted seven years, but it was not attended by such hor- 
rors, for there was seven years of plenty. The same cause which 
produced famine in Egypt also produces it in Palestine and Syria, 
for the southwest winds, the monsoon, are felt all along the southern 
half of Asia. And s-o it was in the time of Joseph that his brethren 
in Palestine came to Egypt for corn. 

The pyramids — our boats reaches the western bank, our donkeys 
leap ashore, kicking up their heels as if they were going to have a 
fine frolic. We ride through a square, a market place in a village 
where great piles of wheat are lying for sale. Old Arabs are sitting 
in the sun smoking long stemmed pipes. We meet long strings of 
camels coming and droves of donkeys. There is a hubbub all 
around us, and we get clear of the crowd, strike out over the beau- 
tiful green meadows, along an embankment thrown up for a railroad. 
Our donkeys on the canter, the little Arab boys running after, 
punching them for a race. Before us are the two largest pyramids; 
The air is so clea.r that they seem to be not more than a mile or two 
distant, but we have a seven mile ride before us. We pass an Arab 
town, standing on a knoll in the meadow, the houses built of mud 
and swarming with men, women and children, goats, cats and dogs, 
a human ant hill. We ascend a steep bank 100 feet high, and dis- 
mount from our donkeys beneath the shadows of the great pyramid 
of Cheops. I almost despair of giving you an idea of its size and 
height, and how it looks. It stands on a solid rock. The sand has 
drifted in from the desert around it, but at the northwest corner we 
go down to the edge, and lay our hands on the lowest tier of stone. 
It is only when you walk around it, and when you climb to the top, 
that you can get an idea of its magnitude and height. A great many 
of its stones have been taken away by the caliphs of Egypt to build 



116 

their palaces, so that the pyramid is not as large as it was at first. 
Formerly it was 764 feet square and 480 feet high ; now it is 746 
feet on each side and 450 in height. A pace you know is three feet. 
Now to get an idea of the length of its sides, take 254 steps, only 
be sure that you step three feet at a time. Its area now is a little 
more than one-fourth the size of Boston common, or almost 12 acres. 
A great many of the boys who live in the country, I dare say, know 
of a field or a pasture containing just about that quantity of land. 
Just imagine that pile of masonry, great stones nine or ten feet long, 
three or four feet high, and four or five wide, filling up a good-sized 
mowing field or pasture lot, piled up three or four times higher than 
the tallest tree you ever knew of, 450 feet, as high as the steeple of 
Park street church would be if it stood on the top of Bunker Hill 
monument, or as high as three of the tallest trees found in the woods 
of Maine or New Hampshire. 

With two Arabs to pull us up, to keep us from falling in case we 
should become light-headed, we go up, walking along the stones, 
picking out the easiest places ; stopping once in a while for breath, 
reaching the top in twenty minutes. We look northwards, and be- 
hold the broad meadows, green with clover, wheat and barley • east- 
ward is the Nile, and beyond it Cairo, the domes and minarets of 
the mosques rising above the buildings, and behind the town a high 
bluff of cream colored limestone; southward we see the valley of the 
river winding away into the distance, and other pyramids standing 
near the side of the ancient city of Memphis ; west nothing but yel- 
low sand, hot and burning even at this season of the year. It lies 
in waves like the billows of the sea. When the west wind blows, the 
sand, like snow in midwinter, whirls around the pyramid, and falls 
at its base, or sifts over the bank into the meadows. Bleak, bare, 
desolate, unspeakably desolate, is the western view. It is the eastern 
border of the great Sahara, which reaches clear across the continent 
to the Atlantic, with only here and there an oasis. If our sight was 
as keen as that of the eagle sailing in the air a thousand feet over 
our heads, we might at one glance take in almost all the land of 
Egypt. We should see that the valley of the Nile is only about 
seven miles wide, all the way from Cairo up to Abyssinia. We 
should see the ruins of wonderful temples, up the river. We should 
see a country containing less than 10,000 square miles, just about as 
large as New Hampshire, which has played a mighty part in human 
history. It is only an hour's ride to where Memphis stood. We 
can see Heliopolis, the ancient Ove, a short distance and east from 
Cairo. Beyond it is the land of Goshen. Directly east is the Red 
sea ; the eagle above us can see it, beyond the bluff of limestone. 

A reverie on the top of Cheops. Let us sit down here awhile; 
the pure air fans our cheek; think about the pyramids; what has 
taken place since they were built, and who has been here. There 



117 

is no other place in the world where we can look so far down into 
history ; none where we can get such a wide sweep of vision. You 
know that we have our civilization from modern Europe ; that mod- 
ern Europe had it from Rome ; Rome had it from Greece ; while 
Greece and all the rest of the world had it from Egypt. Egypt was 
in her glory a long, long time ago. We must record by thousands 
of years. The difficulty is that we cannot fix upon anv certain date, 
and when we speak definitely of years we only mean that the things 
happened about such a time. Men who are most learned, do not 
agree as to the time when those pyramids were built ; nor as to the 
time when Joseph was here ; nor as to when the children of Israel 
went through the Red sea. They are pretty well agreed as to the 
time when David was made king at Jerusalem, but before this they 
cannot fix upon certain dates. The dates which you see in your 
Bibles, for instance, that Joseph was sold into Egypt, 1729 years 
before Christ, are not a part of the Bible, but were placed there by 
Bishop Usher of England. Other men make the time longer, some 
shorter. Outside of the Bible there is very little information in re- 
gard to the chronology of events in Egypt and Palestine. Four 
hundred and forty-four years before Christ, Herodotus came from 
Athens to Egypt, ami saw the pyramids. Just about that time the 
beautiful Esther was queen of Persie, and Mordecai was planning 
how to defeat Haman's schemes, and the Prophet Ezra was reading 
the books of the Old Testament to the people in the streets of Jerusa- 
lem. You will find a very interesting account of it in the 8th chapter 
Nehemiah. Herodotus says that there were inscriptions on the 
stones of the pyramids, one of which recorded the amount of money 
paid out for leeks and garlic and onions eaten by the workmen, 
amounting to more than $1,500,000. He also states that 100,000 
men were employed in constructing the pyramids, cutting and trans- 
porting stones ; that it took them more than twenty years. 

But let us go back as near as we can to the beginning of the his- 
tory of Egyyt. In the Bible the country is called Mizraim, named 
for one of the sons of Ham. About one hundred and thirty years 
after Herodotus was here, three years, B. C, an Egyptian priest 
wrote down many of the kings of Egypt. He states that Menai was 
the first king, and it is generally supposed that Mizraim and he was 
one and the same. Herodotus says that this pyramid by King 
Cheop — Manetho spelt the name differently, calling it Suphis, while 
the word Shupi is found inscribed on the pyramid itself. It is be- 
lieved that all refer to the same person. After getting together all 
dates, it seems that the pyramid was built at least 2,100 years be- 
fore Christ was born. If so, it was 4,000 years ago. It is probably 
the oldest work of human hands upon the globe. Four thousand 
years! We shall best comprehend that measure of time by thinking 
over what has taken place. Ham you know had four sons, Miz- 

1$ 



118 

raim, Cush, Pnut and Canaan. Mizraim came here, but Cash went 
up the Nile, it is supposed into Abyssinia, where the English 
troops now are on the expedition against King Theodora. His de- 
scendants, it is supposed, crossed the narrow outlet of the Red sea, 
went along the southern shore of Arabia, and reached the Euphra- 
tes, the land of Shinar, the land of the two rivers, for that is the 
meaning of the word. They who translated the Bible from the He- 
brew into English language, did not give the exact meaning to the 
second verse of the eleventh chapter of Genesis. It should read, 
As they journey east, instead of from the east. It was there that 
Nimrod began his mighty kingdom, which in time was the rival of 
that of Mizraim here on the Nile. You know that Canaan settled 
in Palestine, the land of Canaan as we now call it. 

Abraham — you remember that the Lord called Abraham from the 
land of the Chaldees, and promised to give him the land of Canaan. 
Now in imagination let us go back to the year 1996 B. C, the year 
of Abraham's birth. It was on the bank of the Euphrates. Pyra- 
mids then had been standing more than a hundred years. Seventy 
years later he was here, and beheld this mighty monument, in 
comyany with Lot. How interesting to think of them as walking 
around it, gazing upon its marble sides, sitting down perhaps in the 
shade at its base, and talking of events which had happened cen- 
turies before. Wnen the famine is over, they go up again in Ca- 
naan rich with herds of cattle, camels and donkeys — Job. 

It is not certainly known what the pyramids were built for, but 
the fact that great stone coffins have been found in two or three of 
them, leads us to the conclusion that they are intended for tombs. 
All men have a desire to be remembered after death. Some per- 
sons give money to colleges or hospitals, or erect great public 
buildings or churches, or build marble tombs, so that their names 
may be kept in remembrance. We do not like to be forgotten. 
The old kings of Egypt did not wish to go into oblivion, and so it is 
that they built the pyramids for tombs. There is one passage in 
the book of Job that throws a little light upon the question, and 
which I am sure you would like to read. Job, it is supposed, lived 
in Arabia somewhere east of the Red sea, probably before Moses 
was born. The book of Job is perhaps the oldest book in the 
world. It is a sacred historical poem. Turning to the third chap- 
ter, you will read how Job lamented that he was born ; how he 
wished for death. You will not see the word pyramid in the book, 
but if we could read the ancient language, we should find that it de- 
rived from the word preami, which means lofty, and that it was also 
like the word that means a sepulcher. which those who translated 
the Bible into English rendered it, desolate places. 

Now just read the 13th and 14th verses of the third chapter, use- 
ing the word pyramids, instead of desolate places, and see how 



119 

clear it will be. It is a poem, and we will read it in a poem form- — 
"For now should I have lain still and been quiet, I should have 
slept ; then had I been at rest with kings and consols of the earth 
who built themselves pyramids." I never could see why kings should 
build themselves desolate places, but we can readily see why they 
should desire to build great monuments by which they might be 
kept in remembrance. These pyramids stand in the great cemetery 
of the ancient city of Memphis, which was the capitol of Egypt, 
where the Pharoahs lived. We can look down upon the site south 
of us for six miles. All around the pyramids are tombs, cut down 
deep in the solid rock. You may see the marble coffins still there, 
which have contained mummies, which were living beings once, and 
walked these fields. How strange to think of it. We sit as in a 
dream, trying to count the years that have rolled away since then. 

Joseph — it was somewhere about the year 1920 that Abraham 
was here, and we hear no more of Egypt from the Bible till Joseph 
was brought here as a slave, somewhere about 1745, one hundred 
and seventy-five years later. What a wonderful story is that of Joseph. 
We may think of him as a lad seventeen years old, his heart wrung 
with grief at the thought of the life before him ; sold from his home 
by his brothers ; doomed to slavery ; coming into Egypt across the 
desert, which lies northeast beyond these green meadows ; brought 
undoubtedly to Memphis, and sold to the captain of Pharoah's guard. 
You know how he was cast into prison ; how he interpreted dreams; 
he was sent for in hot haste to interpret the king's dream ; how in a 
single day he gained his freedom, and passed from the dungeon to 
the palace, and became prime minister, next the king in authority ; 
wore fine clothes and a gold chain, had the king's signet and rode 
in a chariot, and all the people bowing before him. There is no 
story like it. You have the story by heart, but if it is interesting to 
think it over by the fireside on a Sabbath's evening, it is far more to 
read it here where it all happened. To go out to Heliopolis the 
ancient, on which we can see across the Nile to that grove of olives 
and sycamore trees in the distance, which marks the spot the place 
where he made love to Assaneth. There you may look upon an 
obelisk of red granite, covered with figures of birds, beasts and other 
characters, 62 feet high ; one single piece of stone which was stand- 
ing there with several others, all of which have been carried away 
excepting this. You may walk over mounds of earth, brick they 
were, but they have crumbled to dust ; you may pick up pieces of 
earthenware, fragments of jugs and jars, which was in use when 
Joseph was here. Beyond, on towards the northeast, is the land of 
Goshen, where the children of Israel went with their flocks ; where 
Joseph met his father Jacob after the long years of separation \ 
his brethren pastured their flocks in those meadows which we can 
see with our glass on the edge of the northern horizon, and all around 



120 

us by the bank of the Nile, and by the creek which winds through 
the meadows. After Joseph's death, when another king arose, the 
children of Israel were forced to make brick without straw, just as 
you see the Egyptian woman doing in the miserable little village at 
our feet. The bricks are not burnt, but dried in the sun. And as 
it doth not rain often here, they will last a long time ; but they would 
not hold together, were it not for the few straws which are put in. 
Just as the hairs which the mason puts into plaster keeps it from 
droping off the walls of your parlor. In these fields they toiled, 
forced at last to make bricks and gather their own straw from the 
fields. 

Moses — you know by heart also the story of Moses ; how 
his mother placed him in a basket by the banks of the river and 
how he was found by Pharoah' s daughter. It must have happened 
not far from here, for Memphis was the royal city, where the king 
and his daughter lived. It was in 157 1 or about that time. For 
forty years he probably lived in Memphis, in the royal household as 
a prince, but he could not forget his brethren, and the time came 
when he would no longer be prince, and chose his lot with his 
enslaved countrymen, counting it far better. We see him fleeing 
eastward to the desert east of the Red sea, and where he saw the 
burning bush and talked to God face to face; and forty years later in 
1891, we behold him standing before Pharoah, demanding that he 
should let the people go. We may think of all the wonders that 
followed: the plagues, the Nile turned to blood, and all the rivers of 
Egypt, and then the whole country swarmed with frogs, thousands 
of them in the meadows before us, the old city of Memphas full of 
them, jumping in the houses into the kitchens, pantries, bed-cham- 
bers; and then the lice, the ground covered with them, creeping 
over everybody — it makes us cringe to think of it ; and then the 
flies or beetles, the word probably means beetles, which the Egypt- 
ians worshipped ; then came the cattle plague, and the plague of 
boils, and then the terrible hail storm with sharpest lightning and 
terrific thunder. It was just about this time of the year, the last of 
January or the first of Feburary ; the wheat was not destroyed, be- 
cause it was not grown, and it is not now quite high enough to be 
destroyed by a hail storm. Then the darkness, and then the death of 
the first born, and then the departure ; what a terrible night it was 
in Egypt — a person dead in every house. Then we see the children 
of Israel gathering at the city of On. We can almost see the spot. 
They marched east a short distance, and then turned south along 
the edge of the desert, led by the pillar of cloud by day and of fire 
by night, and came to the Red sea. It was in April, and as near as 
we can get at it in the year 1481 B. C. We see Pharoah and his 
army following after, his horsemen and chariots and his footmen 
making haste, reaching the host of Israel by the Red sea. Then 



121 

the deliverance of the one and destruction of the other — wonderful, 
wonderful, the whole story. 

Shishak — five hundred and twenty years or more have passed away, 
a long time in the history of nations. The tribe of Israel has become a 
mighty people; they have pushed the children of Canaan out of the 
promised land. Saul, David and Solomon, have reigned as kings at 
Jerusalem; the temple has been reared on mount Zion, but the king- 
dom is already divided; Absalom is king of Judeah, while Jereboam 
is king of the ten tribes. Egypt has been flourishing the while; building 
temples away up the Nile at Karnak and Thebes; the sons of Cush, 
cousins of the Egyptians, in the valley of the Euprates, have become 
also a mighty people; Babylon is as magnificent almost as Thebes. 
At one glance we can take in the great powers of the earth — Egypt, 
oldest and mightiest; Ninevah, next in power; then Jeruslam, Tyre 
and Damascus, and away in the west Greece, just rising. For these 
five centuries we but hear very little of Egypt through the pages of 
the bible, but now Shishak, king of Egypt, gathered an army. Here we 
see him start marching along the sea coast to Palestine, and return- 
ing with all the gold of the temple; the golden shields, the pots and 
kettles,the treasures of the palace which Solomon had built. If we 
were to go up the river to Karnak, we soould see the record of 
Shishak's victory on the walls of the great temple. Scultptered fig- 
ures of captains and generals taken captives, with Jewish features, 
unlike those of the Egyptians, and the names of Yuda Meldi, the 
king of Judah ; thus the record on the walls of the temple B. C. 

We have now reached the point when we may speak with confi- 
dence as to the time when events transpired. It would be a long 
story were we to dwell upon all the wars which arose between Egypt 
and the other nations during the years that followed, but we turn to the 
14th chapter of the second book, Chronicles ; you can read howZerah, 
an Ethiopian king, went up to Palestine and was defeated by Asa, 
king of Judah. King Zerah was from upper Egpyt, and his im- 
mense army of more than a half a million of men came down on the 
Nile. We can imagine that host floating past the pyramids in boats, 
landing, marching northeast over the meadows, returning with 
broken ranks after the encounter with the Jews. It was was in the 
year 941. 

Pharoah — Necho — another long leap we may make down 
to the year 610 B. C, to the time Pharoah Necho. You may read 
in the 35 chapter of the 2nd Chronicles how he went up to fight 
against Charehemish by the Euphrates. Charehemist was a city 
held by the king of Babylon away in the northeast. Josiah was 
king in Jerusalem, and an ally of the king of Babylon. You have 
read how he was killed in the battle of Megiddo on the plains of 
Esdraelon. Jeremiah and Daniel and Ezekiel were living there ; 
also Nebuchadnezzar, king of Babylon, who cast the three men in the 



122 

fiery furnace. Necho went oh to the Euphrates, defated the As- 
syrians; came back to Jerusalem; made Eliakim king, and forced the 
Jews to pay him a great amount of tribute money. He had a fleet 
of ships on the Red sea, which he wished to use in the Meditteranen 
and attempted to dig a ship canal across the isthmus. He also con- 
ceived the idea that by sailing south the ships might be brought 
round through. No one knew of the Cape of Good Hope at that 
time. The vessels went coasting along the east shore. In the autumn 
the sailors landed, sowed wheat somewhere opposite Madagascar, 
waited until it was grown and in the third year came into the strait 
of Gibraltar and reached the Nile. 

Pharoah Hophra — we come down to the year 588, and find 
Pharoah Hophra on the throne of Egypt. Nebuchadnezzar is lay- 
ing seige to Jerusalem; the prophet Jeremiah is in that city, while far 
away by the river of Babylon, are Ezekiel, Daniel, Mordecia 
and other Jews, in captivity. We may read in the 37th chapter of 
the book Jeremiah, how that the prophet told the king of Judah that 
he would be captured by Nebuchadnezzar. We may read also what 
the prophet Ezekiel wrote in the 29th chapter of his book, about the 
king of Egypt, how he too should be conquered by Nebuchadnezzar ; 
how Egypt should be a desolate place; all of which came to pass 
three years later. The king of Egypt was defeated and the power 
of the nation broken forever- Most interesting and instructive will 
it be on some Sabbath evening, to study it all out and inquire how 
it was that the prophets were able to foretell such great events. 

Later times — twenty-four hundred and fifty years have rolled 
away since the time of Nebuchadnezzar; great the changes; his suc- 
cessor on the throne of Babylon you remember was Belshazzar. You 
recall his feast; the handwriting on the wall; Daniel interpreting it, 
his death; how Cyrus entered the city; having taken Babylon, Cyrus 
came to Egypt and conquered it; the Greeks came under Alexandria 
and drove out the Persians, and the Romans conquered the Greeks, 
and the Saracens finally took possession. 

Warriors and wise men have stood at the foot of this pile ; Caesar, 
Mark Antony, Pompey, Herods and Solon, the law giver of Athens, 
Joseph and, Mary with their child Jesus were here in Egpyt. Tra- 
dition has it that they rested at On by a fountain still there. If so, 
they saw these mountains, clear and distinct upon the western 
horizon. 

Our day's dream has been so long we have no time to think of 
what has taken place since then ; of the long rule of the Caliphs of 
Bagdad of the Mamelukes and Sultans of the Ottaman empire ; nor 
have we time to inquire about the Sphinx which lies beneath us ; 
which has been looking out upon the land of the Nile during forty 
centuries. It is a huge image ; the head of a woman and the body 
of a lion, the body buried in the sand. We can walk along its 



123 

back, climb up and lay our hands upon its ears, sit beneath its 
shadow sheltered from the noonday sun. Sitting here, all the gen- 
erations of man since the flood defile before us, like an army in re- 
view. We gaze upon all the background of history, and behold all 
the kingdoms of the earth in a moment. Very instructive is the 
lesson of the hour. In the stones of the pyramids we see innumer- 
able little fossils ; shells of snails which had their day millions of 
years ago. These stones became their tombs ; to-day they are of 
just as much account, and we know almost as much about them as 
we do of the men who built those piles. Oblivion will be 
our fate, as it is theirs. There is nothing but justice, 
truth and goodness worth striving for. They alone 
are enduring. Here is a complete view of the thunderbolt 4 of time 
shivering in its course, bringing up time to the judgment, falling of 
kings and princes. Look over the wide and distant field that time 
has played on for ages past. None has yet been able to stand its 
sweep, since it has been on the course of destruction, and its sound 
before it comes into harbour, there is none that knows, till the sud- 
den shock is heard in the skies of India, about Palestine, or some 
other place under the span of heaven. At its first start, I remem- 
ber not as to any account of that, is the very place of earth. There 
is some spot along the or under the azure above, where its birth 
was. Consecrated as it was, it appeared on the broad face of eter- 
nity ranked with the things of gods ; thoughts prepared for its action 
here. Here is a place where time existed in the universe of God's 
calculation, before it was here. In the godhead we comprehend 
where time was before it existed here. As God is the beginning of 
all here, it must have been with him, and what is it used for and 
for what end ? The answer is — we will have this part at present to 
answer soon — time then was a rolling sun in God's calculation. To 
finish up this world aright without time first, there could not have 
been a judgment. There are no actions, for each action of earth 
shall be judged here. There is the indispensible use of time. Since 
the foreknowledge of God's sight of the fall of man. This was in 
the univere of God's calculating out of time or before it began. 

We are now with our subject, beyond the bounds of time and 
space, with good calculation to save a falling world and let in jus- 
tice inpart for their acts, until; its fruits are fully ripen in the etern- 
nal world. Here the question arises, why did not God stop the 
act of sinning, since he foreknew. The answer is, man must be a 
free agent, and equal rights must be had. Say one. God must be 
the fault, as he knew all things. No sir, you know dry wood will 
burn — are you the fault of it ? Look at your sense of the matter. 
When we look at things before they were, we see them all calculat- 
ed right, meant for our eternal good and none else. Time then was a 
star, fixed planet, rolling in unseen space for ages past, and under- 
stood. Look, since time ; what is the matter, Brown ? 



RECEIPT FOR MISERY. 



The first is the privilege of man — what he can do, not what he 
has a right to do, for there are some things he has no right to do, 
while he can do what he pleases. What he can do is to take a gun 
or firearms of any kind and blow his own brains out. Do you see 
the point that we want you not to mistake? The old proverb is, 
Be sure you are right, then go ahead. So we want you to under- 
stand that you can kill yourself if you have a mind, but as to it 
being right is another thing. Do you understand this also — that 
what you can do is not always right or always wrong ? There are 
two things only right and wrong — see Ecclesiastes xi. 9. You see 
by this verse you can do as you have a mind. For wrong you will 
be punished ; for right rewarded. Sir, there is no use to dwell here 
longer] Seeing you have the power to understand, we will proceed 
and give you the ingredients or principle and prescription for misery; 
then you may go to the dispensary of destruction and get it. First, 
then, shun Christ and all professors ; if ninety-nine out of one hun- 
dred are hypocrites, not seeing if one is right, it confirms the truth- 
fulness of Christ and his word. Said John Drummons, the agent of 
Wm. Barnum and of Mt. Rigga Iron works, once some years ago, 
said he, "I used to think that religion was the fault, you know," 
said he, "of men acting so. I see it is not so. It is the want of re- 
ligion. v I used to tell him so at that time, but he thought not. So 
I say to all, if you want misery, think as he did, and you will have 
it. The next prescription is, let the minister hire out to the people 
to work for the Lord, as he calls it, at $10, $20 and $40 per Sun- 
day, taking the people for paymaster, insulting God, not trusting 
him to pay, 2d Thess. 3d chapter, etc., or thinking his penny per 
day is too small — Mathew 20th chapter, etc. 

Says one, Brown, you say God never hired any one, did he? Sir, 
except on the penny in comparison. If he did make an offer, it was 
not the price that some ministers get as aforesaid — from $10 to $40 
per Sunday ; and again the work in the vineyard was a penny a day. 
So you would be disappointed and pout and growl as some of them 
did that worked all day, and others one hour and got as much as the 
rest, a penny. Sir, your college education of the highest kind would 
not get you more than a penny with God — see again 2d Thess. 3d 
chapter, etc. On this point we have the penny. Paul said what 
the pay was, and ordered the brethren to note that man, that work- 
ed not at all, Dr., so called, Thomas Vincent, the one that felt 
so ashamed of Dr. Rev. Thomas Harrison when he ought to have 



125 

been ashamed of himself. Vincent, I fear, would not get the penny 
with all his nice finished, elastic talk. I hope no grammarian will 
think that I think I am putting in an ocean of grammar or science 
in my writings. I make my own grammar, when it comes right, 
and here some of it is But remember, God's terms is a penny a day, 
in comparison that is he compared the kingdom of heaven and men 
working in the vineyard. Not that he would offer men hard money, 
a penny a day, to work in his spiritual vineyard, as man gives men. 
The small pay these men got made them look at the husbandman, 
for they grumbled at him. If they had been pleased, how much 
better it would have been for them, for the husbandman did not say he 
would not give them a barrel of flour, etc, so they should not suffer. 
If God should give them large pay, some might look to the money 
and not trust God, as the laborers in the vinyard did the husband- 
man. But it seems Satan got in the grumbling words before the 
thanks, which upset the matter. So say we throw ourselves on the 
Lord, and yet they want more than a penny a day — sir, a penny a 
day means more. No man could live on a penny a day and support 
his family on that. It means go and work in the vineyard, and 
whatsoever is right I will give thee — see Matthew xx. 7. If you 
want a million of dollars, you can have it ; that is, if you are really 
in need of it. God will give it, but not hire and pay. It must be 
free will offering by man, or God will not accept. God knows man 
must live. Why not trust him without making a bargain with man. 

But to make misery is to do contrary to what God has said, as 
people are doing now. I must put all the ingredients in. 

The next part of the receipt for misery is to let one drink rum, 
and then try to make the poorer class stop. With your breath 
smelling like a whiskey cask, that the one you are talking with gets 
dizzy on your breath. The next part of the receipt is to call a 
Frenchman not white, but say as the New York Herald says when he 
sees some great writing or speech made by a Frenchman, said he, I 
thought it was a white man, but it was a Frenchman. 

Mr. and Mrs. Young called on us one night. Did the New 
York Herald make them believe they were black, the reason they 
called? No, sir ; they have too many looking glasses in their house 
to see themselves. They do not feel like some of our big bugs that 
go by a poor man's house, especially if he is black. If the French 
are not white, then our Yankees, English, Dutch, etc., are not white. 
I have seen some that I could not eclipse much, not French. It is 
an insult on a nation to think none but a white people can do great 
things, a feat. 

The next part of the receipt for misery is slavery or a slave. I 
find the word recorded only twice in the Bible, according to Cruden's 
Concordance. This point comes too near home to look in all the 
particulars of the subject. Slavery then was first on a civilized man, 

17 



126 

Joseph sold in Egypt, and if Joseph was a Jew, or the Jews came 
through him, he was a white man, and if the Egyptians was black, 
then the first system of great slavery was in Egypt and carried on by 
the colored people, and as far as I have understanding, there was 
never such a time through slavery or with slaves since the world be- 
gan. It was fire, blood, lice, frogs, darkness and flies. Darkness 
that could be felt — death and words ; thunder and lightning filled 
the sky. Sir, we must all admit that this was the awfulest time that 
any slavery is heir to. Their kind of slavery Egyptians meant to 
last without freedom. Then as for nations, the black had the whites 
first as slaves as to the color ; the whites had the blacks next or last, 
which ended between 1861-65. Sir, we have now got the building 
laid out, and will put up the frame and pin it together with truth. I 
say the black was the first great slaves. One hears all about what 
the whites did in slavery time. Fred Douglass, etc., talked about it, 
and they say the white man ought to be cuised for keeping the 
slaves. I say they ought to be cursed for taking up what God 
made the blacks lay down in Egypt, and how, sav some of them, 
the black man don't know how to do things aright, and yet our 
whites will follow them in keeping slaves, as the blacks did. 

I thought I would try to get along without using the word black 
and white man so much, but it is hard to do if. I do not know how 
much old Pharoah paid for the receipt, but it cost him his life. I 
do not know if it cost the blacks as many lives when they let their 
white slaves go, as it did the whites when they let their black slave 
go or not. I suppose such thunder and lightning was never heard 
or seen until they reach Sinia's base. It was mingled with voices to 
augment its dreadfulness. Such were the fearful sights that Moses 
quaked with the mountain. What is yonder coming out ? There 
where the lightning plays at the base of the clouds and 
smoke; see it come ; what is it ? — a stone coming out 
of the sky; who put it there; what a mystery; stone in the air; down 
it comes what is on it; Moses sees and finds something to go con- 
trary to the commandments. The first writing given to man and 
to make them miserable, they disobey the whole of it, for if they fail 
in one part they are guilty of all. This receipt is a dear one^ it cost 
a pile, but they would follow it and if you want to know what I 
think take the Bible and see if there was a time that cost as much 
misery as the Egyptian slavery did; kept by the blacks. Only do 
as Egypt did and the south, and you will have that part of the re- 
ceipt complete. 

The next receipt is to allow Congress to spend our money for 
images, etc., and then unveil it and do homage in bowing; kneell to 
it; take off the hat under it; and to have a champagne bill of $1,- 
500, drinked at President Garfield's funeral, and then say in actions 
the laboring class and our men of wealth, the country pumpkins, 



127 

they send us here, let them pay the bills of drink, and as we are 
lawyers (or liars), we can keep together and make laws as old Neb- 
uchadnezzar did, compelling the people to pay the revenue, tax, etc. 
and this money can go to help the Mormons and we can go to Mor- 
mondom and find a woman at any time; our wives will not find it 
out, and if the people finds anything out, then we will get Canon 
and Campbell out of the way; most of us have agreed to this, but 
if any should go in favor of the Mormons they will see some things 
is not right, fearing, brought out. Sir, this was the case, some did 
go in favor of the Mormons. Who can give the reason, unless it is 
to keep up whoring? Is such men fit to be in the Capital to make 
laws? Write their picture; I aim to, and our D. D., LL. Dr., they 
will say you are as I have said again, when congressmen can ask a 
Jew priest to open congress by prayers — what are they? Now stop 
and look at such actions. Ask a Jew priest to open congress by 
prayer! After all, he was just the one to ask. I had forgotten my 
text — if we want misery, the unbelieving priest is the one to pray. 
God will not hear him. God saith, "If my word abide in you, and 
you in me, ask what you will and get it. Doth God's word abide in 
an unbelieving Jew ? A Jew engaged paper of Horace Taylor once 
of Lee, Mass., now dead. The Jew did not want the best quality, 
he said ; but when the paper came to the Jew, he found fault with 
the quality, but got what he asked for. Taylor was equal to the 
emergency, and looked at the Jew and said, "You are the accursed 
set that crucified Christ." I used to work for Taylor's brother, and 
saw him once. Sir, what can such set of men do to rule the nation 
as some or most of our men in congress are ? and then, to complete 
the misery according to the receipt, call on a Jew to open congress 
with an unbelieving prayer from a priest. Who don't know the Jew 
priest doth not believe in Christ? But out of popularity, a big bugism 
and niggerism, they disgrace the throne of God with such a prayer 
from a man that don't believe in Christ, but no other man would do 
for my receipt. These, I say again, are the men that, if I could 
say, want to rule ; but it is that rules the world, and we know to 
have a thing fashionable it takes a black man in the company to 
complete it, and this they have, viz., now, Brown, you mean Fred 
Douglass. Douglass, they say, is one-half white. I said a black 
man, but I mean the man that said the following, viz.: "Let the 
Chinese come ; they will only take so many mouthfuls from the 
Irish V and I suppose this man will buy a seat in church ; and if one- 
half white, he will want a white woman for a wife, and then put on 
a long face Sunday. On Monday he may cry out, "Let the Chi- 
nese come, they will only take so many mouthfuls from the Irish. 
Doth Christainity want to starve folks? See, Paul saith it thinketh 
no evil, but this professor wants the Irish short of bread as England 
makes them. I hope the Irish will not mind him. Ah, no poor fel- 



128 

low he is. He has got among some of those big horses and we 
know when a jackass see a lot of horses they will bray. They go 
that for about five seconds and then turn to a cry that sounds as if he 
went chuck-ar-chuck-ar-sip-sip-sip-ah-ah-ah-then then the jack finish 
his cry. When the jackass brays I cannot translate the meaning. 
He has four legs, the form of a horse, but that black man that said 
let the Chinamen come is the two legged breed of the animal king- 
dom and a little easier to translate. He means if. the Chinamen 
comes here, the Irish will not get the work. He thinks they will 
not hurt the blacks in their work. Doth he mean to insult the black 
man because he is one-half white? A man said to me, Douglass is 
a smart man; he is one-half white, and smiled if to say the white is 
the smartness in him and the black is the fool. I think according to 
some of the receipts of misery ignorance extended on both sides, 
especially in congress. 

The next receipt for misery is to try to alter right things. The 
bible as a ship or boat starts from this port, for some other point be- 
yond the ocean; her sails are all right, not a thing out of order; pros- 
pects of future glory all right; lark and linets singing; the sea calm 
and sky clear; each wave a variety of music of the heaven by order, 
that thousands on board faint from the grandeur of the scenery music 
storm rising before them, thunder claps of rightousness work the 
propeller; death is taken out; in place of death is a new heavenly 
heaving, so that a man can taste it all through his mouth; the light- 
ning that flashes increases the sight of the eye over the ocean, puts 
away the head lights of the ship; the voyage is finished; from port 
to port myriads of islands shining with their crystal palaces now heave 
in" view. Hark said one on board; I hear a voice like that of singing and 
as it floats the ocean wave and the ship nears the island shore, all on 
board rises to the deck while the captain shouts out who lives here? 
answer the men of Enoch's time. How did they get here? We 
came on the ship you are in more than three thousand years ago. 
What port are you bound for? The port of endlessness where they be- 
long and the company they belong to some are of higer order than 
others, see Archangel or Michael Jude 9th verse Archangel 
means chief; if chief then over some realm of the endlesness of God. 
Here then is each soul put from the ship in those ports that she 
started for, as the souls of men are disemboded they are dropped to 
their order as one star differs from another in glory. See Paul — say 
the captain, when my ship reaches the port this is the last time I 
shall sail. No more; I only go twice in time. Once I went 
in Noah's time and reached the port by water; I now 
shall reach it by fire. Then the port of endlessness will be 
done — see second Esdras 14th chapter, 10th verse in the Apocry- 
pha. This book some tells us is not inspired, because Christ did 
not quote them and the Apostles. Christ said he that is not against 



129 

me is for me and he that gathereth not with me scattereth. Doth 
not the Apocrypha confirm the words of Christ's teaching. The end 
of time. Hear Esdras for the world is divided in twelve parts and 
the ten parts Of it are gone already and half of a tenth part, out of 
twelve parts, at the time when Esdras was on earth. Esdras' calcul- 
ation brings things near by, and yet how long no one knows. Hark the 
crew on board of the ship is singing the song of "when for eter- 
nal world we steer etc." — six thousand years ago or near when for 
the port of endlessness we found no other way of rest in this way Christ 
said come unto me and I will give you rest: At sea if the wind is 
high fight the good fight all over the sea and you shall rest in me. 
We know not how long the ship will make a circuit of the 
harbor, but she is getting ready to land the last ship load at the port 
that is connected with the island where Enoch lives. The distance 
from the island is short to the port — paradise and the resurection. 
Christ was on the island before he went'to father. Said he, touch 
me not for I have not ascended to my father; showing an intermedi- 
ate state before leaping in the ocean of beautiful day, perfectly bright. 
Jesus always; boundles delight; bliss all around; heaven by the way 
shining in fulness; ah beautiful day; when the ship shall land, that is 
the time when the sea shall give up the dead etc, when thunder 
shall imitate the popping of burning hemlock bark, that will throw you 
from your feet and make you cry; rocks fall on us and hills cover us 
for the great day of his wrath is come, and who will be able to stand. 
Each one of us that beleive in Christ will say the Bible — the plan of 
salvation is plain enough; that a wayfaring man though fools need 
not err therin — see Josiah 35 chapter, 3d verse. 

Sir we are are now ready to give the conclusion of the whole mat- 
ter. If the way of Salvation is so plain, as pointed out in the old ver- 
sion that a wayfaring man, though fools shall not err therein. Did 
you look aright Isaiah? I did, the Bible needs no fixing. Some 
dont want the word an hunger and I suppose the new version altered 
that and called it not an hunger. If God wanted nice preaching 
and grammatical language, why did he not send a man to a 
grammar school as we have in Lee, Mass., that he might talk to 
Balaam in as nice a way, as some wants the Bible fixed up. But 
God takes a dumb ass — see second Peter, 2nd chapter, 16th verse. 
Sir that beast's preaching did more good than some of our sermons, 
written or otherwise, from the pulpit of today. God wants to make you- 
talk, not your seminaries and colleges and the actions of nowdays is 
we want good languages to preach. The Bible saith nothing 
about the language of the ass; whether it was Hebrew, Greek 
or Latin — it forbid the madness of the prophet. It is likely 
that Balaam was a hasty man ; quick tempered, as some of our horse 
and cattle dealers. Some may wonder now days why dont animals 
speak now ? It sir, is for your good — if they did you might die. 



130 

It might frighten you so that you would not get over it. Some 
almost doubts' the bible, because things are not more seen. If God 
would come as some men wants, they would run ; they do not know 
what is for their own best. He, God, wants us to cry aloud. This 
some tinctured with pharisseeism don't want done, and sir, if he 
cannot make you cry out, he will take stones and make them cry 
out as Christ said. If these should hold their peace the stones 
would cry out. Oh earth, earth, earth: can it be possible that you 
cannot see. In the Christain Advocate a preacher finds fault with 
Dr. Talmage and others for finding fault with the new version, say- 
ing in substance — that it makes Bob Ingersoll and others infidels, 
disbelievers. Sir, I will not say the preacher lies, but he talks as I 
do if I should lie. I think if the preacher had said that those men 
who tampered with the bible was the fault of making infidels, I 
should believed him and who advocates the altering of the bible 
helps to make the receipt of misery and if people gets so nice in 
these days that God wants to take stones to cry out and an ass to 
speak for him; look out or you will come to Balaam's fate. My 
God what doth man mean ? How can we make the bible better ? 
If there was a chance in so doing to get more heaven in the soul, 
and have it right with God, I would say Amen — not ah-men — this 
is a fix up of these times to say ah-men. You may look at the 
whole work of the new version and it is done in shape to suit the 
present time. Nice things, not endure sound doctrine. Grammar 
is used extensivly ; done in proper shape. When you see men fix- 
ing, fixing and not fixing their souls, set it down for granted that 
they want fixing in place of the bible. The most they done is to 
make it nicer. The Irishman said that was what spoiled his pipe; 
nicer and nicer he made it. 



«»>»■ 



REVELATION. 

14th Chapter, 5th Verse. 



"And in their mouth was found no guile, for they are without 
fault before the throne of God." Pastor A. B. C. D. E. F. G., etc. 
just look here ; see what that Brown is at. He has found in the 
bible, a place that saith "in their mouth was found no guile" — 
this shows that they was looked at when on earth. Pastor we can- 
not deny this, that there was no guile in them while on earth, and 
that makes them without fault. Look here Pastor, these are the 
company of the Lamb, and that company was taken from the 
tribes— back in the the 7th chapter of Revelation ; see the 4th, 5th 



131 

and down to the eight verse, out of which this company was taken 
from — 144,000. Pastor why did you not find this out. Well to 
some it is given to know the mysteries of the Kingdom of Heaven ; 
Pastors don't know all, as well as laymen. Guile Jseems to cover 
the whole ground, for where there is no guile, there is no sin too. 
That makes the people say a man cannot be holy, take courage please 
see Revelation 3rd chapter, 2nd verse — hear what it saith" for I have 
not found thy work perfect before God." This shows Pastor, that God 
is looking for a man to be perfect and see Pastor what doth it mean 
in Matthew 5th chapter, 8th verse — it saith "blessed are the pure in 
heart for they shall see God." We see Pastor there is pure, with- 
out fault and no guile spoken of in scripture, and if the scripture 
doth not mean what it saith, then what doth it mean and sense is 
sense — you take the same words out of the Bible, then we know 
what it means. I have seen it put up in a liquor shop — pure wine 
and liquor, pure spices, pure this and pure that by the 
thousands. Then we know what it means, but the minute we 
find it in the Bible — ah God cannot make a pure — or has a 
pure man, or a man without fault, or perfect as well as a man can 
make pure liquors, etc. If a man that understands pure strong 
drink is put on the witness stand and the question is put to him: 
is, or was that liquor or wine pure ? it is yes or no. Let the chem- 
ist give his test; how quick he will tell you what it is. But in the 
Bible they call it mysterious; hard to comprehend it, meaning when 
we read that the way is so plain that the wayfaring man, though 
fools need not err therein If fools don't err, what are those that 
do err? I will own that I do not know what they are; I will admit 
that God has a harder task to make man perfect, than man has to 
make a thing perfect; for man can stand more than hogs. When 
a legion of devils was in man he did not drown himself, but when 
they went in the hogs they ran down a steep place in the sea and 
drowned themselves — see Mark, 5th chapter, 13th verse. They 
could not bind him with fetters, he would break them, and 
yet they will advertise their perfect spices and liquors, or pure goods, 
but when the bible talks of a perfect man they will doubt it. I 
know a man is a hard case to handle, but God can fetch him, if man 
will let him. The following are those that are without fault — see 
Luke, 6th chapter — but before I shall proceed I would say that 
there was about 2,000 hogs, while a legion contained from 4 to 6,- 
000, and all of these devils in one man must have made him bad, 
cutting himself, etc. We will now return to our 6th chapter of 
Luke, where I said the following are those that are without fault, 
and the way to get without fault — see 20th verse of Luke 6th 
chapter. This chapter gives the right way to be perfect or without 
fault, or pure, or no guile. Ah, say one, these were Virgins and no 
man could learn that song. They were redeemed from among men 



132 

etc. This proves that these can be taken from among men and be 
made without fault; the finding no guile in their mouth on earth 
made them without fault before the throne of God. Some may say 
because they were not denied by woman made them without fault. 
In the plain truth, man is not defiled by getting married. What 
doth the word denied mean ? This comprehends the whole shore 
and sea. Denied means a bad use. The Mormons are defiled — 
they sung as it were a new song before the throne, and before the 
beast, and the elders, and no man could learn that song but the 
144,000 which was redeemed from the earth from among men. 
The company they sung before was not redeemed; therefore they 
could not learn that song. Do you now see the point. Some make 
themselves eunochs for the kingdom of God's sake and yet those that 
marry sin not, say Paul, only those that are not married have more 
liberty to serve Christ to the end. Well doth he that marry, and 
better doth he that marry not, say Paul. So he doth well and better. 
Now take your choice, the women or none. You sin not in so do- 
ing — see first Corinthians, 7th chapter, 28th verse; see 25th verse. 
Study the whole chapter — consult it through and thorough. 

After seeing the plain facts, we will return to our sub- 
ject — pure, perfect and without fault, and in their mouths was 
no guile. A good tree cannot bring forth corrupt fruit — see Luke, 
6th chapter, 43rd verse. Who can deny this assertions truth for if 
a good tree bringeth not forth corrupt fruit, and a corrupt tree can 
not bring forth good fruit, how can we say, such and such I believe 
is a Christian ; but he or she does many things wrong. Sir, there is 
no middle ground. He or she must be either good or bad — cor- 
rupt or uncorrupt, we cannot be lukewarm. The next verse says 
every tree is known by its fruit— for of thorns men do not gather 
figs-'-nor of bramble-bush gather they grapes, see 46th verse of 6th 
chapter. As then, now. Now they say Lord, Lord, and do not 
the things which God saith, see 47th verse — that finishes. We 
must do as well as here, or damnation is our portion, in spite of our 
nice organs and Brussels carpets in our church parlors. God has no 
respect of persons. Your nice feet will have to tread the flames of 
hell as quick as a beggar's. When we hear the sayings and doeth 
them, see 48th verse, he is like a man which builds a house, you 
see it depends on the man to ^give the privelege for God to do. 
Some say God must do the work as if to say that we try to do it. 
Sir, we must do this, we must work out our salvation with fear and 
trembling, for it is God that worketh in us, etc. The 49th verse 
shows how men build wrong. 

Some say when a man backslides, he never had religion. This is 
a mistake. Did the man have religion that the seed was sown on 
good grounds ? Yes, say one, and it grew and sprouted, but, the 
seed did not wither and die out as it did with the rest spoken of in 



133 

that chapter. Sir, let us look up the chapter and see — see Mat- 
thew, 13th chapter. I want you to understand me aright. I say 
13th chapter 24th verse — see first, 23rd verse, where the seed fell in 
good ground and grew. I ought to have referred you to the 19th 
verse of the 13th chapter, where it saith this is he which receiveth 
the word or seed. Sir, we are now ready for the argument. The 
19th verse tells us that the wicked one casteth away that which was 
sown in his heart. This is he that or which received seed by the 
wayside. Now Brown, in what spot in Palestine was this said ? 
Sir, it makes no odds, in what spot, but it doth make odds, if the 
man had the seed in him. If he did not have it in him, how could 
the evil one come and catch it away. Sir, do you now see the point? 
Say not a man cannot lose religion, if he gets it. Religion is the 
seed sown, in his heart. Note the assertion, in the heart, not by or 
outside of it, but in his heart — see 20th verse of same chapter — he 
that receiveth the seed in stony places, the same is he that heareth 
the word anon with joy — receiveth it — what is plainer, receiveth it. 
Thunder in a clear sky, could not hit a mans ear any plainer. He 
receiveth it, do you hear this? see 21st verse of same chapter, yet 
hath he not root in himself. Ah, then it is man ; that is the fault. 
Not that God did not give him religion, man did not keep it, after 
God put it in him, but endureth for awhile. Sir, how could he en- 
dure for awhile if he did not have it. A word to the wise is suffic- 
ient, and to make a long story short, when we say that a man can 
not lose religion when he hath it is no sense and I should fear he 
would run away with another man's wife if he got a chance. It is 
a place of danger, and the quicker a man leaves it the better; for 
guile is not out of his mouth. I don't think — or is he without fault. 
Sir the company that John saw, was a company who crucified all the 
lust when in the flesh. There was not a thing they desired but 
God. God sowed the same, to them by the wayside, seed as he 
did to John. They took powerful in John — a desolate rocky is- 
land in the Aegean sea, used as a prison to punish criminals, could 
not take from John the mighty roots the seed had contracted while 
in such a ground as the Revelation was. 

See how the children of God suffered in those days; the powers 
of damnation will rally all his force when a man is in the deepest 
distress. I found it so when my wife Nancy died after she had fin- 
ished her last battle. The adversary who had caused the arrow of 
death to take her from me, came at me in his fury. A girl that 
took good care of Nancy my wife, not being in any way acquainted 
with our circumstances, not knowing what I had or what Nancy had 
or who had it. came at me like a fool, it she wasn't one. Came up 
from Brewsters in a rage; said to me in a commanding and brutish 
tone, said : Mr. Brewster is going to have Nancy buried decent — 
I looked at her in astonishment ; I said to her, it is no time to talk 

is 



134 

about that. She snapped like a scared cat. Well said she — Nancy 
is his aunt. You have got nothing to bury her with, what have you 
got? This sot up fool asked the question January 29, 1888, the 
date that Nancy my wife died. I now answer it, March 21, 1889; 
ask William Bartlett, Esq., who drew up the writing for Nancy to 
sign — to send to the man Auchram, who bought the 1 1 J- acres of 
land of me there. Said Mr. Bartlett to her, would you sell it for 
that? He saw it was a trifle for the land in that region, and it was. 
I feel it was hardly the one-half of its worth to me. Mark what I 
say, to me, not to you ; I say to me — some that doth not want a 
colored man to have any thing, that is worth something — will say it 
is not worth much. Sir, remember I have heard some men talk. 
I have not said much about matters, only in a possum way, and now 
I think loud. Sir, if people think you are foolish, let them think 
so. While they think so, they will act themselves out before you. 
Then you can look at them and see if fools are all dead or not. To 
know if I had any thing, to bury one of the best women of earth or 
not, ask J. L. Hilborn of the bank here in Lee, Mass., and see if 
Nancy did not have some of my money in the bank, in her name 
or not. 

In reviewing the past it makes me think of what the old Dutchman 
said. Said he, if the debil — he meant devil, dont get some folks he 
must be a good devil. He thought some was so mean that if the 
devil would not have them, he was'nt what he was recomended to 
be — that is bad. I say sir, he the devil is bad not good and will 
have some unless they repent. Sir, I am not in the Aegean sea, 
but in Lee, and sea and Lee sounds some alike. St John and my- 
self had to fight the devil. Oh Oh, Brown, whv do you talk so 
about folks. Sir see James A. Rice, ask him if I did not pay him 
$35.00 cash — not chop wood or work it out in any way, but I cashed 
him. I mean who ever turns out of their foolish road and attacks 
me; 1 will answer a fool according to their folly. Some mav say is 
this scripture. Sir see Proverbs, 26 chapter, 5th verse. This 
verse saith answer a fool according to his folly. There are two 
kinds of fools. The kind I answer is not the idiot kind; this kind I 
have a right to answer according to his folly. The 4th verse kind I 
have no right to answer according to his folly. 

David they tried to blame, but said he, is there not a cause— see 
first Samuel 17th chapter, 29th verse. They thought David had 
done wrong, but said he, what have I done, is there not a cause. 
See on how calm he was and how interesting the conversation — see 
32nd verse. David said to Saul, let no mans heart fail him because 
of him thy servant will go and fight with this Philistine. It makes 
no odds how much a man may be misused and then you try to de- 
fend yourself, then they will find fault. This what made David say, 
what have I done is there not a cause. They could not see what 



135 

the rest had done. Here is Daniel Lewis; he got up in a meeting and 
the Lord thawed him out. He talked so that some reported that 
he was drunk. I was with him and did not smell his breath, and 
would have smelled it if he had been drinking. There is I. D. Pope 
who was to blame. Some did not seem to look at him as the cause 
of my and his trouble. Is there not a cause for me to feel hurt? I 
do not want any to think that I think that I. D. Pope 
is a mean man. I do not think so, and should not believe a dis- 
graceful charge against him. I only mean that he has seen black 
sheep before and would give Mr. Rowland the bread and me the 
crust. He told me something in that line. I said under God you 
have no right to. I knew Mr Rowland had the gay clothing; I never 
see the ring — see James 2nd chapter. James saith nothing about a 
minister, but, the man that weareth the gay clothing whether 
minister or bank robber; it is the gay clothing — the apostle is talk- 
ing about. You may say what is the matter with Brown? why do 
you not say what is the matter with James. He talks as plain as 
I do. 

I have run from the main text to show you how the lamb and his 
company had it before we came in the field of battle. To have no 
guile, we must fight if we would reign, and to be without fault we 
must fight to get to heaven. We may have the seed sown ; if we do 
not keep out the weeds, they will choke the seed and make it un- 
fruitful. Sir, it is a great thing to be without guile, and have it not 
found in our mouth. Sin is a thing that is a thing of note and must 
not be lost sight of. That is some ministers think they can abuse 
a member. For a D. D. minister — if the minister doth believe in 
dancing, and teach it from the pulpit. I heard Rowland say he did 
not think it any hurt to dance at home. I heard I. D. Pope preach 
against dancing at home or abroad, claiming it learned people to 
dance from home. Where doth a man learn to dance? Doth he 
not do practising at home ? I will ask all of the dancers if 1 i-i6ths 
of them did not be alone when they commenced dancing. Sir, re- 
member I did not say that Pope knew that Rowland favored dancing 
when he preached against. Hold on ; I said preaching ; excuse me — 
he read a sermon. I do not know if I ever see a minister that would 
read his sermoas, but would get cross-legged in some things. Well 
Brown, you have spoken of this before. I know I have, and I am 
glad that you can see through a book so. I rehearse so you will 
not forget, and others may learn sense. When a man tells me he 
has a right to show respect of person under God, I say it is a lie. 
What if a man is a D. D. or LL. D., is he any better than the black- 
est man in creation, under God? Oh Brown, I did not mean or 
she, etc., did not mean so. You blacks are so sensitive, it is hard 
to get along with you. Sir I am not talking about what you mean, 
but sir, about what you say. I always take a man as he saith. I 



136 

do not propse to know what men means. L. F. Hurd says he doth 
not think one man can tell another's thoughts ; speaking of these 
mind readers. Neither can I tell their meanings; only as they 
speak it. Ah Brown has got mad at I. D. Pope, and he now wants 
to revenge him and Mr. Rowland. That is a lie. J. I. Crosby 
said to me to call things by their right names, and the bible name 
of an untrue statement is a lie —see first John, ist chapter, 6th 
verse; also Rev. 3d chapter, 9th verse ; see Isarel, 5th, 9th chapter, 
3d verse ; see First Timothy, 4th chapter, 2nd verse. It is no other 
name given to untrue statements, but a lie. False is lie. You say 
a man lies, etc., they will call you a bad person. Oh you must not 
say so, but equivocating ; what is the difference ? You mean he 
lies. It is only a patent way of speaking a lie As for envying 
these — it is a lie, for if I was going to marry a Baptist girl, I would 
as leave have I. D. Pope to tie the knot as any man, as long as he 
did not tie a slip knot, and the other minister — if I was going to 
marry a Congregational girl, I would as leave Rowland as any man ; 
the same with the Methodist, etc. Some may say, why do you put. 
this in your book, it seems to be against them. I will ask you one 
question. Why did God have it in the bible about David stealing 
Uriah's wife — see 2nd Samuel, nth chapter, 15th verse; see 26 and 
27th verse. You see in these verses and chapters, how God deal- 
eth with men. He doth not put them in a bandbox, but throws 
them in sight. A man said to me, put all in your book. You 
know some men keeps a diary, then after years they can write a 
book. 

Upham's Mental Philosophy teaches that things transpired for 
years past will rush to the mind at the present time. Bonapart heard 
his mother's voice as he thought as he lay down, who had been dead 
for years. Things will linger around the mind which happened 
years past. I remember when a boy of going to help a man fix a 
pigeon bed in a field. When we got through we started for home 
and when midway of the lot going down hill and from any house and 
woods, there stood about five feet above the ground a light about the 
size of a peck measure, and for a second or more looked at it. 
"What is that? what is that," spoke ihe man in rapid and quick 
succession. In the mean time he had killed a skunk and got me to 
carry it. He use to eat them, and when he said "what is that" he 
started on a run. Of course I was a boy ynd run after him and 
when we looked around it had disappered. but myself was so scentel 
with the skunk that I never forgot the act of that night. What it 
was will remain a mystery till we meet that company in whose 
mouth was found no guile, ind the books are open, on the , land of 
that rest, and to get that rest we must not be as the seed sown on 
poor ground. See again, I repeat it here,. see Luke, 8th. chapter, 
1 2th verse. Remember that the way-side men had the seed sown 



137 

in them or how could Satan take away the words out of their hearts. 
As I said before they must have had the word in their hearts, or how 
could Satan catch it out. Of course these are bible words. When 
I said I did not take of other books, I did not mean that I did not 
use the bible text and prove in the writing of the book, but I want 
to show the people who follow not the bible, and then call them- 
selves children of God and Christ, see again Luke, 8th chapter, 21st 
verse. Here he saith. my mother and my brother are those which 
hear the word of God and do it. When we hear the word and do; 
it, then it was no wonder that the sufferers for Christ was so will- 
ing, as they was going to a land that is afar off and to see the king 
in his beauty and the 144,000 that was redeemed from the earth. 

I will repeat it a land afar off. Oh ! oh ! oh ! who can span that 
mighty stretch. Let us stop here awhile and see, and what do we . 
see— we see the solar system, and Saturn with her rings and seven 
moons attending her. Now let us shove the solar system by a grasp, 
of our thoughts — to nebulous heavens, where a singular cluster of 
stars hang: on high, likeabead work, and fringe glittering in the sun- 
light. of.God.: Here let us stay and consider the completness .of 
the scene — chain out in space. A field with the springs flowing 
with the otter of the rose, filling the air with all the tinctures of 
bergatnont, and rainbows for clouds, with its deep tinge color, and 
the blankets on its border dyed in indigo, and if there was thunder 
showers of music beyond, in sweetness of an earthquake of harps 
and each flash of lightning paving the sky with gold tornadoes 
for a broom, so that no death could enter in its course ; all the ob- 
struction. to happiness dispersed. What would be the feelings in 
such a land, in that far of clime. What if the glow worm was there, 
with the nightingale following his track with a song ; if the light- 
ning bug should light him on his way ; if the lark should rise to 
meet the sun of that land with his song, and the mockingbird, 
should imitate all the songs of birds in creation, and the turtle dove 
should cry as a mourner of her mate ; no thoughts would arouse 
the immortal mind, like the thoughts on that land, that is afar off. 
Do you unnderstand it ? I say no thoughts would in another direct- 
ion, different from the land that is afar off". Why ? I answer — in 
that land, is the king in his beauty — see Isaiah, 33d chapter, 17th 
verse, thine eyes shall see the king in his beauty ; they shall behold 
the land that is afar off — see the 16th verse of the same chapter ; 
hear the sound viz : he shall dwell on high — his place of defense, 
shall be the mountain of rocks, bread shall be given him, his water 
shall be sure. Do you blame me in showing or system to that re- 
mote field and lunar regions ? Who can but think of that company 
in that land afar off, etc, 

A land afar of. In view of this land that I expect to see, is what 
makes me talk so plain. This is not my home, I talk to please 



138 

God. I fear to keep myself from declaring the whole truth of God. 
Some folks are much afraid to talk plain, fearing man. A minister 
was preaching once and had his company in the pulpit. Soon Gen- 
eral Jackson came in. The minister said to his company, there is 
General Jackson and wanted him to <be earful what he said, but the 
old minister said when he arose to speak, who is General Jackson ? 
If. he don't repent God will damn him as quick as he will the 
wickedest nigger on earth. Jackson liked him for it. He was hon- 
est and Jackson knew it. Oh dear, how Brown has went on. He 
has called this one and that one and if the book is all like this chap- 
ter, I shall believe him. He said there never was or never would be 
again another book like this. Has he lied, or not? Sir, if you 
should find one thing twice over remember I want you to think of 
some and print them in your mind. Some will find fault with me 
about this thing and some about that thing. It has always been the 
case that I have had to knock down so many to get a clip at the 
devil/ I wish they would keep out of the way, for I only aim to hit 
the devil, and if man gets a clip I cannot help it. I blame the devil 
for all wrong. We must fight him with God's word till we meet 
that Company in that land afar off. 



m*m 



IF I SHOULD SAY I DID NOT KNOW HIM. 



If I should say I did not know him, I should be a liar, like— - 
let me quote it right — see John, 8th chapter 55th verse, yet ye have 
not known him, but I know him, and if I should say I know him 
not, I shall be a liar like unto you ; but I know him and keep his 
saying. Here is an unmistaken truth, that the word liar is wrong, 
and that God knows he can do wrong, if he should do such and 
such acts. This is established ; none can deny„ This brings us to 
the common understanding. The way we understand things is 
right. That God is bound to do right as well as we. He gives us 
to know right and wrong, then he puts himself under the same law 
as he doth us, as a king did, when Daniel was cast in the den of 
lions — see Daniel, 6th chapter, 8th verse ; hear what the rabble say 
viz : Now O King establish the decree, etc., and sign the writing 
that it change not according to the law of the Medes and Persians 
which altar not. Here we have the same with God; the law he 
makes binds himself as much as it doth man. A lie is a lie; as 
Christ said, and matters not who tells it, see again, John 8th, and 



139 

55th verse. Is not he that shows respect doing a sin as much as 
a liar, or a lie told — see James, second chapter and 9th verse ; if 
ye have respect to person ye commit sin, etc. This covers the 
whole ground, from Genesis to Revelation, despising one and re- 
spect the other is commiting sin. Where one is no better than the 
other, if both is sinners, and God should save one and damn the 
other, it would be a sin. God's law cannot change— the decree is 
signed and James shows it so — that respect is sin There is no 
saying. Come here sir and stay back. Sir, he has decreed that 
right is right, not for one, a thing is right and another wrong — not 
so. What if he did say, Jacob have I loved and Essau have I 
hated. Sin, there are two points to be noticed in that. We can- 
not stop here now, for God has given us to know what is right and 
what is wrong. This has been handed down from the creation of 
the world. It is taught in our schools; spoken of in the highways; 
talked of in the streets, and in all our law cases, right and wrong is 
perfectly understood. No child but the mother teaches what is 
right and what is wrong. There can be no blunder among fools in 
this direction. We must know what right and wrong is. 

Some think God may do as he has a mind ; have respect to per- 
son, and cannot do wrong. This is a mistake. If this is so, then 
he may say what he pleases, truth or a lie ; according to your theory 
it is all right — see the text, viz., if I should say I had known him 
not, I should be a liar like you, but I knowhim. Here is an un- 
mistaken truth that the word liar or a lie is wrong, and all other 
things or like things and concerning words and actions. Sir, I chal- 
lenge the world to say in the truth and lie not, that all wrong actions 
and lies are not as binding on God as on us. Christ said it was, 
and who can confute the eternal assertiou. When he said I should 
be a liar like you, he puts himself with men in doing wrong. Denv 
it, sir, if you can. But some will say has not the potter power 
over the clay lump to make one vessel unto honor and the other to 
dishonor? Romans 9th chapter 21st verse. Sir, have you and I 
the power when we get a chance to run away with another man's 
wife? Sir, the question is this, not that it is right to run away with 
another man's wife, but have we not the power so to do if we have a 
chance and want so to do? What is right is the talk and question 
at stake. The reason it is so much talk is because men do not get 
at a subject aright. To get at a thing aright is to first find out 
what is wrong. Get this established satisfactory to men of common 
sense; never mind fools, for the way is so plain that they need not 
err therein — see Isaiah 35th chapter 8th verse. When you get it so 
that men of common sense see, then go ahead is the old proverb. 
We now see or ought to see that the same law that binds man binds 
God. He cannot lie, and men ought not to, and must not if they 
serve God, and cannot get to heaven without the truth. 



140 

We are now about ready for the argument, the final issue, the 
decided struggle. Remember that God has a right and will make 
or let men go wrong if they will not mind him. It is a fearful thing 
to fall in the hands of the living God. When a man has had his 
time and God has called him and he will not mind, and God has 
given him up, he is then like the devil; cannot repent. God then 
will drive him as the devils did the swine or hogs. All men has a 
chance to repent and when that chance is gone he is then like 
Pharoah. You cannot find a place in the Bible where God is the 
fault of men doing wrong — see again Romans 9th chapter, 2 2d 
verse. Here you have it; God endureth with 'long suffering the 
vessels of wrath, fitted for destruction. You see here that God had 
with them long suffering, finally he came out as he doth on devils 
that cannot repent. Can you now see that God can sin, and if he 
had done anything to punish them as he did Pharoah before he sin- 
ned, then God would have sinned; it would have been respect of 
person, which law covers the whole ground. For the law that is 
made for man, God keeps himself. If it, as the laws of Medes and 
Persions, change not. We are again ready for the last argument, 
see Romans, 9th chapter, nth verse. In here is where the enemy 
of the truth gets the advantage of many; the children not being born. 
Sir, is it sense that Paul meant that God hated children before they 
was born, neither have done any good or evil, etc. See 12, 13, 14, 
etc., verses; the 14th explains the whole matter. Say Paul, what 
shall we say then ; is there any or unrightousness with God ? After 
Paul see how some might blunder at his saying, saith, God forbid 
that I should say that there is any unrightousness with God is his 
meaning. We have the meaning of good and evil. God cannot 
sin, these children Jacob and Esau, were two nations, in posterity. 
The elders did serve in the youngest — see Genesis, 32nd chapter, 
3rd verse — the whole chapter, which explains the matter that the 
elder did serve the younger. Some say did not God know this and 
did he not know such and such was the case? What if he did know 
it; was not the fault of Jacob acting as he did? We may know 
that unto the pure all things are pure, but unto them that are de- 
filed and unblieving is nothing pure ; but even their minds and con- 
science is defiled. They profess that they know God, but in works 
they deny him, being abominable and disobedient, and unto every 
good work reprobate. God of course knew how it was coming out 
with Jacob and Esau. My knowing if you should jump down the 
mouth of Vesuvius would kill you, would not be the cause of your 
death. Do you now see the point ? 

The idea of God as some saith ; that God from all eternity made 
some to be lost and some saved, is perfect nonsense. Would not 
that be respect of person and sin ? If God did that, how could he 
judge the world? God would say, why did you do thus and so: 



141 

They would say you made me do so, and now you send me to hell 
for obeying you. How would it affect the heavenly throng ? Doth 
not it go harder with one who makes the law and then breaks it 
than it doth with one that doth not make it? Deny it sir if you can. 
You know that we admited that such and such acts was sin and his 
law changeth not as the law of the Medes and Persians. Why sir, 
God saith that the princes of this world hath nothing in me — see 
John, 14th chapter, 30th verse — prince of this world cometh and 
hath nothing in me. Entirely separate from Christ — can you not 
see that is what the devil wanted ; wants to have part with Christ ; 
have him to fall down and worship him, so that he could conqueor 
him. The challange was given two thousand years beforehand. 
Christ said he would meet in mortal combat on the hill of Calvary, 
and when Christ came, the devil met him and wanted him to 
fall down and worship him. If he had, this would have ended the 
redemption of the world, and salvation would have been lost, and no 
redemption for man, but according to his promise he did the mighty 
work, and did not leave the blood washed throne, which would have 
been amidst the cries of lost, by the hosts of heaven, but said he, 
"Get thee behind me, Satan." Then you see him talking with Moses 
and Elias on the mount, concerning this great battle — see Mark 9th 
chapter, 4th verse and see 12th verse. Here they talked with Jesus. 
He knew that he must go through death to meet the demands of 
jnstice and conquer the devil. This was what caused at his birth 
the legions of the skies to break oft the borders of time and shout, 
which now scare our churches now days. Moses and Elias could 
not stay in when they see Christ would not yield, but came and 
talked of the battle to be fought on Calvary without the gate on the 
hill. 

Thou didst do all things well, but here in these distant years. 
Lord, when we have got all things fixed up as our D. D., LL. D. 
want it, you spoil our nice calculation by saying as old Brown doth 
in his impoliteness, you lie, when he ought to say epuivocate ; and, 
Lord, thou talk as that negro Brown, and if thou doth not believe 
that thou talk as that negro, see John vin. 55. Here thou call 
men liars as he. A man told Brown when he got older there would 
not be a man that could stand before him. This you see makes 
him feel proud, and that is the reason he is so saucy in his book. 
Of course he means no harm in speaking mens names out, but he is 
ignorant, and thinks because Christ called names out it is no harm. 
Do you mean to say Christ did harm. Sir, you men want to rule 
creation. If every word is not spoken so and so, you scowl and 
pucker your lips; but remember Christ gained the victory on the 
hill for the poor to be on equal footing with the rich and dead liars. 



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